Quran - The True Sunnah of the Messenger...
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Quran - The True Sunnah of the Messenger By Naveed Preface In this work, I have outlined the reasons, which lead to the conclusion that the true Sunnah (or way) of the Messenger of Islam is to follow the Book, known as al-Qur’an (The Recitation/Proclamation). Part of this book is designed to respond to the main arguments posed by some Muslims for following other books in addition to the Qur'an for religious guidance. The main reason the majority of Muslims today insist on following other books is the age old human sickness of leaving the revealed Book of Allah “behind their backs”, and blindly following the teachings of their ancestors. When a human being has spent so much time learning and following one methodology, he finds it difficult and against his ego to accept that what his parents taught him, and what he has believed to be the truth might be faulty. This is not the case with Muslims alone; every religious community occasionally faces this question – “Can our forefathers and our scholars be wrong?” Indeed, this particular hurdle has been identified within the Qur’an as the main reason for the people’s rejection of the Message of Allah whenever He sent a Messenger to any community. Today the Muslim World is in the depth of darkness and ignorance. The people who were supposed to be the torchbearers of learning and knowledge are themselves devoid of any enlightenment. They do recognize this, and it only increases their sense of inferiority. To “heal” this inferiority complex, the scholars and leaders point fingers at others for their own shortcomings. They blame the West and the “Non-believers” for the present state of the Muslims. When oppression and lack of tolerance in the Muslim World is pointed out to them, they immediately point either to their glorious past or to the oppression in the Western World, forgetting the fact that the Western World is not our teacher and that pointing out other people’s faults does not rectify one’s own shortcomings. Muslim scholars in particular, and the Muslim masses in general, are very reluctant to review and revise their own understandings of the Message of Islam. The first step in an individual’s intellectual and spiritual growth is to look at himself critically and be ready to change his “accepted facts” in the face of evidence presented. The willingness to do this has been absent from the Muslim psyche, which is why most Muslims refuse even to consider the possibility that perhaps what their forefathers or their scholars told them might not be correct. It is assumed that the people reading this work do believe in the Qur'an as the revealed Word of Allah. In what follows, I have tried to show that the Qur’an should be accepted as the ultimate authority on all religious matters. It is through this Revelation alone that Allah taught the Prophet, who then recited it to the people. So to follow the “Sunnah” of the Messenger himself, one must rely on the Qur’an alone. It is my belief that on the day the Muslims realize that the Sunnah of the Messenger is to follow the Qur’an in every religious matter; on the day when the Muslim World breaks the shackles of tradition and formulas and starts to view the Book of Allah as the Guidance-giving Light for all times and ages, on that day will begin the Muslim Renaissance. It is only through the Qur’an that the Muslims will be able to come out of the endless pit of darkness and ignorance, which many of them currently inhabit. Wasalaam , Naveed Chapter 01 Is the Qur'an Complete and Easy to Understand? I have started the discussion with this question because it is the most fundamental question related about:blank 1 of 39 19/01/2015 14:34
Transcript of Quran - The True Sunnah of the Messenger...
Quran - The True Sunnah of the Messenger
By Naveed
Preface
In this work, I have outlined the reasons, which lead to the conclusion that the true Sunnah (orway) of the Messenger of Islam is to follow the Book, known as al-Qur’an (TheRecitation/Proclamation). Part of this book is designed to respond to the main arguments posed bysome Muslims for following other books in addition to the Qur'an for religious guidance. The mainreason the majority of Muslims today insist on following other books is the age old human sicknessof leaving the revealed Book of Allah “behind their backs”, and blindly following the teachings oftheir ancestors. When a human being has spent so much time learning and following onemethodology, he finds it difficult and against his ego to accept that what his parents taught him, andwhat he has believed to be the truth might be faulty. This is not the case with Muslims alone; everyreligious community occasionally faces this question – “Can our forefathers and our scholars bewrong?” Indeed, this particular hurdle has been identified within the Qur’an as the main reason forthe people’s rejection of the Message of Allah whenever He sent a Messenger to any community.
Today the Muslim World is in the depth of darkness and ignorance. The people who were supposedto be the torchbearers of learning and knowledge are themselves devoid of any enlightenment. Theydo recognize this, and it only increases their sense of inferiority. To “heal” this inferiority complex,the scholars and leaders point fingers at others for their own shortcomings. They blame the Westand the “Non-believers” for the present state of the Muslims. When oppression and lack of tolerancein the Muslim World is pointed out to them, they immediately point either to their glorious past or tothe oppression in the Western World, forgetting the fact that the Western World is not our teacherand that pointing out other people’s faults does not rectify one’s own shortcomings.
Muslim scholars in particular, and the Muslim masses in general, are very reluctant to review andrevise their own understandings of the Message of Islam. The first step in an individual’s intellectualand spiritual growth is to look at himself critically and be ready to change his “accepted facts” in theface of evidence presented. The willingness to do this has been absent from the Muslim psyche,which is why most Muslims refuse even to consider the possibility that perhaps what theirforefathers or their scholars told them might not be correct.
It is assumed that the people reading this work do believe in the Qur'an as the revealed Word ofAllah. In what follows, I have tried to show that the Qur’an should be accepted as the ultimateauthority on all religious matters. It is through this Revelation alone that Allah taught the Prophet,who then recited it to the people. So to follow the “Sunnah” of the Messenger himself, one must relyon the Qur’an alone.
It is my belief that on the day the Muslims realize that the Sunnah of the Messenger is to follow theQur’an in every religious matter; on the day when the Muslim World breaks the shackles of traditionand formulas and starts to view the Book of Allah as the Guidance-giving Light for all times andages, on that day will begin the Muslim Renaissance. It is only through the Qur’an that the Muslimswill be able to come out of the endless pit of darkness and ignorance, which many of them currentlyinhabit.
Wasalaam , Naveed
Chapter 01Is the Qur'an Complete and Easy to Understand?
I have started the discussion with this question because it is the most fundamental question related
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to Muslims' reliance on other books in addition to the Qur’an.
Ask this question- “Is the Qur’an complete and easy to understand?” - of any Muslim today, and hisor her immediate answer will be “Yes!” However, further investigation would reveal that this Muslimis only paying lip service to this position, and that he does not actually believe in the completenessof the Qur’an. If you discuss the question at length, you will soon hear claims like "Yes the Qur’an iscomplete but it does not have everything, "and" Yes the Qur’an is complete, but we cannotunderstand it without other books. "
We will see that the Qur’an itself refutes these claims:
<Wa laqad sarrafna_ lin na_si fi ha_dhal qur'a_ni min kulli mathalin, fa aba_ aktharun na_si illa_kufu_ran>
"And certainly We have repeated for humankind, in this Quran, every kind of example, but themajority of humankind do not consent to aught but denying." (17:89)
“We have put forth for humans, in this Qur’an, every kind of example so that they may remember”(Qur’an 39:27).
Here, Allah says that He has explained EVERY KIND OF EXAMPLE for our Guidance within theQur’an. Thus, when Allah Himself testifies that every kind of example is within the Qur’an, does theMuslim need to look elsewhere for examples? Here we must note that since the initial audience ofthe Qur’an were people living in a desert city 1400 years ago the wordings of the examples aremore relevant to their surroundings. However, the message of these examples is applicable to alltimes. In fact, the word 'example" by definition means that it is referring to a specific case outlininga general principal.
Allah further explains this:
"And We have revealed the Book to you which has the clear explanation of everything <wanazzalna_ 'alaikal kita_ba tibya_nal likulli shai'iw>, and a guidance and mercy and good news forthose who submit." (16:89)
There cannot be any words clearer than this. When He says “liKULLI Shai’iw” that meansEVERYTHING. If the Qur’an itself is supposed to explain everything, what does it mean to explainthe Qur’an by other books? In other words, the above verse is saying that there is NOTHING that isnot explained by the Qur’an. The Muslim who says that “not everything is in the Qur’an”, must sitdown and contemplate on these Ayaats and reflect on the logical consequences of his statement.
Those Muslims who say that the Qur’an is not clear and they need other books to understand theQur’an should read the following statement of Allah:
“A Qur’an in Arabic, without any crookedness in order that they may become more conscious.”(Qur’an 39:28).
Allah says that the Qur’an is without any crookedness, meaning that there is nothing obscure in theQur’an. This is only logical as the Book is meant for everyone and not only those who have a Ph.D.in Fiqh and Hadith.
Then Allah confirms this, when He states it four times within the same Surah:
“And We have indeed made the Qur’an (The Recital) easy for taking Reminder <walaqad yasarnalQur’ana li-Dhikri>; then is there any that will receive admonition?” (54: 17, 22, 32, 40)
Unless, the Muslim thinks that Allah is “speaking with His tongue in cheek” Nauzobillah, it is veryclear what He says - the Qur’an is easy to understand.
The Muslim, when confronted with these Ayaat, adopts a more defensive approach and revises hisearlier statements by saying “Yes, the Qur’an is complete and has everything and is easy tounderstand, but it LACKS DETAILS. And to get the details we must resort to the books of Hadith”.The Qur'an again refutes this statement. Here is what Allah says about the detail <Tafseel> in His
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Book:
“Shall I then seek a Ruler other than Allah? When He it is Who has revealed to you the Book (whichis) distinctly detailed <al-kitaaba mufaSSalan>” (6:114)
“And certainly We have brought them a Book, which We have detailed with knowledge<faSSalnaahu Ala Ilmin>, a guidance and mercy for a people who believe” (7:52)
“A Book of which the verses are distinctly detailed <fuSSilat ayaatahu>, an Arabic Qur’an for peoplewho know” (41:3)
“Indeed We have made the verses detailed for a people who take reminder <qad faSSalnaa-l-’aayyaati li-qawmin yadhakkaruuna>” (6:126)
“And this Qur’an is not such as could be forged by those besides Allah, but it is a verification of thatwhich is in his possession and a distinct elucidation of the book <tafSiila-l-kitaabi >, and there is nodoubt in it, from the Lord of the Worlds” (10:37)
In face of these verses, the Muslim's claim seems once again contradictory to the Qur’anic evidence.Yet, the Muslim insists that the Qur’an is not detailed. In the light of the Qur’an, this only suggeststhat the Muslim is not using his common sense and the gift of Allah called Aqal (reason). Allah says:
“Thus do We make the revelations detailed for a people who reflect <nufaSSilu-l-’aayaati li qawminyatafakkaruuna>” (10:24)
“Thus do We make the revelations detailed for a people who use their reason <kadhaalika nufaSSilu’aayaati li qawmin yaqiluuna>” (30:28)
Thus, those people who refuse to reflect and use their reason, and insist on whatever they weretaught by their elders without question, they are the people who will not find the details ofeverything in the Qur’an, and will go searching for other books.
Logically speaking, it would not make any sense that a Book that is supposed to shed light on otherthings and that is supposed to explain other things, is itself in need of explanation:
“By the Evidence of the Book that makes things clear <kitaab il Mubeen>. Surely We have made itan Arabic Qur’an that you use your reason” (43:2-3)
“By the evidence of the Book that makes things clear <Kitaab il Mubeen>” (44:2)
“We have made the revelations clear to you, if you will use your reason <qad bayyannaa lakumu-l-’aayaati ’in kuntum taqiluuna>” (3:118)
The discussion should end here for if the Qur’an is COMPLETE, and EASY and has DETAILS ofeverything that we need for Guidance, then there is no need to look at another book for Guidance. Imust add here that people should be encouraged to talk with each other and share ideas - theproblem occurs when individual's ideas are taken as sources of Guidance in ADDITION to the Qur’an.This is exactly what Allah tells them:
“Is it not enough for them that We have revealed to you the Book, which is recited to them? Mostsurely there is a mercy in this and a reminder for a people who believe” (29:51)
The Muslim, however, refuses this “Mercy” and ties himself up in shackles of Hadith and tradition,and insists that the Book of Allah is not enough for him. With all of the above evidence, he stillcannot give up Hadith. In the following chapters we will look at some of the other arguments putforth by the proponents of Hadith.
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Chapter 02In the Messenger of Allah, we have an “excellent example”
Some Muslims site the following Ayah to advocate Hadith:
“Certainly you have in the Messenger of Allah an excellent exemplar <uswatun husnatun> for himwho hopes in Allah and the latter day and remembers Allah much” (Qur'an 33:21).
The Muslim says that we need to follow this “best example” by reading what people reported abouthim in the books of Hadith.
Before we start our discussion, we must quote a few more Ayaat for without them the discussionwould be incomplete:
“Indeed, there is for you an excellent example <uswatun husnatun> in Ibrahim and those withhim…” (60:4)
Now, Allah tells us that the best examples for us to follow are the Prophet Ibrahim and hiscompanions and the Prophet Muhammad. In fact, Allah commanded the Prophet Muhammad and allof us through him that we all MUST follow the Prophet Ibrahim:
“Say: ‘Allah speaks the Truth: follow the way of Ibrahim, the sane in faith; he was not of thePagans.’” (3:95)
“Surely Ibrahim was an exemplar, obedient to Allah, upright, and he was not of the polytheists. Heshowed his gratitude for the favors of Allah, who chose him, and guided him to a Straight Way. AndWe gave him Good in this world, and he will be, in the Hereafter, in the ranks of the Righteous. SoWe have taught you the inspiration, ‘Follow the ways of Ibrahim the True in Faith, and he joined notgods with Allah.’” (16:120-123)
Thus it is incumbent upon us to follow the Prophet Ibrahim. The question is how do we follow himand his companions (remember they are all “uswatun husna”, or BEST EXAMPLES to be followed).The Qur’an does not point us to any other books that we must seek in order to follow the bestexample of Prophet Ibrahim. Does this mean that today we cannot follow his best example?
Before we address this question, it is important to ask a few other questions: We need to know whataspects of their “best examples” are we to follow. Is it their clothing? their eating habits?, whetherthey shaved or had beards, etc. Now Prophet Ibrahim probably wore the same clothing that was thenorm in his time and probably wore a beard, as did his Kaffir father. Probably, he sat on the floorand ate with his hands, as did his Kaffir father. Is this what we are supposed to follow of the “bestexample”? Allah does not leave us guessing – He tells us the EXEMPLARY conduct of the ProphetIbrahim in the Qur’an that we are supposed to follow.
The first act, of course is Submission to Allah alone:
“Our Lord! And make us both submissive to You…” (2:128)
And He bowed his will to the Command of Allah:
“When his Lord said to him, Be a Muslim, he said: I submit myself to the Lord of the worlds.”(2:131)
He also did not associate anyone or anything with Allah in ANY way:
“…And he was not one of those who associate (others with Allah)” (2:135)
“He said: What! Do you then serve besides Allah what brings you not any benefit at all, nor does itharm you? Fie on you and on what you serve besides Allah; what! Do you not then understand? ”(21:66-67)
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He is also the one who is not afraid to tell the truth to his elders and “scholars” of his age:
“Lo! Ibrahim said to his father Azar: Take you idols for gods? For I see you and your people inmanifest error.” (6:74)
“He said, ‘Indeed you have been in manifest error - you and your fathers.’” (21:54)
He is also the one who is not afraid to use his Aqal and ask questions. Why is he doing that?Because he has complete trust on Allah and is ONLY seeking Allah’s Guidance. He is not seeking anyother book or any other human as a guide – but ONLY Allah as his guide:
“So when the night over-shadowed him, he saw a star; said he: Is this my Lord? So when it set, hesaid: I do not love the setting ones. Then when he saw the moon rising, he said: Is this my Lord? Sowhen it set, he said: If my Lord had not guided me I should certainly be of the erring people. Thenwhen he saw the sun rising, he said: Is this my Lord? Is this the greatest? So when it set, he said: Omy people! surely I am clear of what you set up (with Allah). Surely I have turned myself, beingupright, wholly to Him Who originated the heavens and the earth, and I am not of those whoassociate (other things with Allah)” (6:76-79)
He is also the one who disputes with his people and tells them that how come they are NOT afraid ofall the things they have associated with Allah of which Allah gave them NO authority:
“And how should I fear what you have set up (with Him), while you do not fear that you have set upwith Allah that for which He has not sent down to you any authority; which then of the two partiesis surer of security, if you know?” (6:81)
He was tender hearted and prayed to Allah for his father as he had promised:
“And Ibrahim asking forgiveness for his father was only owing to a promise which he had made tohim; but when it became clear to him that he was an enemy of Allah, he declared himself to be clearof him; most surely Ibrahim was very tender-hearted forbearing.” (9:114)
He was a good host:
“And certainly Our messengers came to Ibrahim with good news. They said: Peace. Peace, said he,and he made no delay in bringing a roasted calf.” (11:69)
Unlike many “religious” people today, he was not bloodthirsty. His first instinct was to forgive andgive people more chance to amend their conduct. Even to the homosexuals, he was merciful. Whenthe Angels of Allah told him that they have come for the purpose of destroying Lut’s people, hestarted to plead with Allah on their behalf:
“So when fear had gone away from Ibrahim and good news came to him, he began to plead with Usfor Lut's people. Most surely Ibrahim was forbearing, tender-hearted, oft-returning (to Allah)”(11:74-75)
Thus by reading the Qur’an we see a man who was intelligent, was serving ONLY Allah and wasseeking ONLY Allah’s Guidance. He was not afraid to criticize the dominant philosophies and ideaand religions of his time, but at the same time he was soft hearted and merciful, even to thesinners. This is the example, the BEST example, we are to follow and not what he wore and how hesat and how long his beard was, etc.
Just like Allah describes the best example of Prophet Ibrahim within the Qur’an, He also describesthe best example of the Prophet Muhammad within the same Qur’an.
Just like Prophet Ibrahim, Prophet Muhammad was also born into a culture – he wore the clothesthat they wore; he had a beard as was the custom in his days so that Abu Jahl also had a beard; heate as they did, most probably with his hands sitting on a floor. The question is: are we to follow thiscultural example, or is Allah going to outline the best example that we are to follow? As we saw inthe case of Prophet Ibrahim, Allah defined the best example in His Book for us to be followed tilleternity; He did NOT leave this task for some obscure outside sources. In a similar fashion Hecannot leave the best example of the Prophet Muhammad that we are to follow till eternity to
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outside obscure sources. We will see that He has defined the best example of the ProphetMuhammad within the same Qur’an.
Prophet Muhammad is also merciful and soft hearted, and ONLY looks to Allah and no one else forsupport:
“Certainly a Messenger has come to you from among yourselves; grievous to him is your falling intodistress, excessively solicitous respecting you; to the believers (he is) compassionate. But if theyturn back, say: Allah is sufficient for me, there is no god but He; on Him do I rely, and He is theLord of mighty power.” (9:128-129)
Like Prophet Ibrahim, he also does NOT associate anyone with Allah and only asks for Allah’sGuidance:
“Say: I only call upon my Lord, and I do not associate (another thing) with Him” (72:20)
He does not follow any thing or any book besides the Book of Allah:
“But when Our Clear Ayaat are recited to them, those who rest not their hopes in meeting with Us,say ‘Bring us a Qur’an other than this, or change this’. Say: ‘It is not for me, of my own accord, tochange it. I follow naught but what is revealed to me; surely I fear, if I disobey my Sustainer, thepunishment of a mighty day’.” (10:15)
He performs his duty with sincerity as Allah Commands him. His duty is to warn people, and he iswarning people with the Book that Allah has given him. Here is the commandment of Allah:
“And thus have We revealed to you an Arabic Quran, <auhaina_ ilaika qur a_nan arabiy yan> thatyou may warn the mother city and those around it, and that you may give warning of the day ofgathering together wherein is no doubt; a party shall be in the garden and (another) party in theburning fire.” (42:7)
And here is the answer of the obedient Messenger:
“Allah is witness between you and me; and this Quran has been revealed to me that with it I maywarn you and whomsoever it reaches.” (6:19)
He is teaching people with what Allah has revealed to him. People mock and abuse him, but he issincere to his Lord and does NOT react or compel anyone to believe – he teaches what Allah has toldhim to teach from:
“We know best what they say, and you are not one to compel them; therefore remind him by meansof the Quran who fears My Promise.” (50:45)
And he obeys this command, and says:
“I am commanded only that I should serve the Sustainer of this city, Who has made it sacred, andHis are all things; and I am commanded that I should be of those who submit; And that I shouldrecite the Quran. Therefore whoever goes aright, he goes aright for his own soul, and whoever goes' astray, then say: I am only one of the warners.” (27:91-22)
The Prophet Muhammad judges among people, but he does NOT judge from laws OUTSIDE of Allah’sBook, as Allah commands him:
“Surely We have revealed the Book to you with the truth that you may judge between people bymeans of that which Allah has shown you; and be not an advocate on behalf of the treacherous.”(4:105)
“And We have revealed to you the Book with the truth, verifying what is before it of the Book and aguardian over it, therefore judge between them by what Allah has revealed, and do not follow theirlow desires (to turn away) from the truth that has come to you;” (5:48)
Being a servant of Allah, he obeys this command and does NOT judge by anything OUTSIDE of the
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laws of Allah as given to him through the Book of Allah. He attests to this fact and is made to say:
“Shall I then seek a Ruler other than Allah? When He it is Who has revealed to you the Book (whichis) distinctly elucidated;” (6:114)
The above Verse also points out a very special character of the Prophet Muhammad’s Sunnah, i.e.he does NOT look for ANY OTHER SOURCE besides the BOOK of Allah for laws and rules.
Thus, in the final analysis we see a man who is merciful, intelligent, and an obedient of Allah. Hefollows the Book of Allah; he teaches the people from the Book of Allah; he judges people from theBook of Allah; he warns people by the Book of Allah; he ONLY looks to the Book of Allah for rulesand laws and does not seek any other source.
In the Muslim world today, there are many sects and they all claim that they have “authentic”Sunnah of the Messenger with them in the form of books of Hadith. They all look to these books toprovide them with guidance in making laws and rules and in their day to day life. They have gone tosuch an extent that in cases where there are clear rulings within the Qur’an, they prefer to take therulings from these Hadith books in preference to the Qur’an. They have invented new “knowledge” –they call it “Ilm al-Nasakh wal Mansukh”, meaning “the knowledge of the abrogated and theabrogating”. In this knowledge, their scholars have not only classified that some verses of theQur’an abrogate other verses, but that also some Hadith abrogate the verses of the Qur’an.
They all read the above Ayaat of the Qur’an, and yet insist that they are following the Sunnah ofthe Prophet. Let us analyze their claims:
1. The Prophet followed NOTHING but the Qur’an. Are these people following anything else besidesthe Qur’an? If they are, then they are NOT following the Sunnah of the Prophet.
2. The Prophet warned and taught by the Qur’an. Are these people using anything else besides theQur’an to teach and warn? If they are, then they are NOT following the Sunnah of the Prophet.
3. The Prophet judged by the Qur’an. Are these people using anything else besides the Qur’an tojudge? If they are, then they are NOT following the Sunnah of the Prophet.
4. The Prophet looked only at Allah’s Book – the Qur’an, as a source of all rulings and laws. Arethese people looking at anything or anyone else besides the Qur’an as a source of law? If they are,then they are NOT following the Sunnah of the Prophet.
5. The Prophet was merciful. The Prophet Ibrahim was so merciful that he even pleaded forhomosexuals with Allah even after the angels had descended to kill them. Are these people mercifulto the sinners, or are they eager to stone and kill people brutally even though stoning is NOT in theBook of Allah? If they are proposing brutal laws, which are NOT even in the Book of Allah, thenthese people cannot be following the Sunnah of the Prophet Muhammad and the Prophet Ibrahim.
Allah has predicted this state of the Muslim Ummah within His Book. In this prediction we will yetagain see how Allah defines the Sunnah or the way of the Messenger that these people neglected.We will conclude with a reading from the Surah Furqaan (Furqaan is another attribute of the Qur’an– it means something that distinguishes the truth from falsehood, i.e. The CRITERION).
The scene is from the day of judgement. We start with the Verse where the Zalimun or unjustpeople will regret that they did not take the way of the Messenger:
“And the day when the unjust one shall bite his hands saying: O! Would that I had taken a way withthe Messenger” (25:27)
These people then curse the Shaitaan who took them away from the Dhikr (another attribute of theQur’an, meaning The Reminder):
“O woe is me! Would that I had not taken such a one for a friend ! Certainly he led me astray fromthe reminder<dhikr> after it had come to me; and the Shaitaan fails to aid man.” (25:28-29)
The Messenger himself will complain to Allah about how HIS FOLLOWERS did NOT take HIS WAY.
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Here is how:
“And the Messenger will say: O my Lord! Surely my people have neglected this Quran.” (25:30)
Then Allah tells us that for every prophet, there is an enemy, and this enemy is the one that takespeople away from the Qur’an, which is way of the Messenger:
“And thus have We made for every prophet an enemy from among the sinners and sufficient is yourLord as a Guide and a Helper” (25:31)
In this last verse Allah tells us that for every Prophet there is his enemies. One might ask, who arethese enemies and how do they lead people AWAY from the Qur’an – the way of the Messenger? Aswe know, Allah does NOT leave anything to guesswork, but explains what He means by Tasreefal-ayaat, i.e “repeating the Verses”:
<unzur kaifa nusarriful a_ya_ti la'allahum yafqahu_n >
“See how We repeat the verses that they may understand.” (6:65)
Thus we look elsewhere in the Qur’an to see what these enemies are. We find their exactdescription in the following Ayah:
“Likewise did We make for every Prophet an enemy,- evil ones among men and Jinns, inspiring eachother with flowery discourses by way of deception. If your Lord had so planned, they would not havedone it: so leave them and their inventions alone.” (6:112)
Here is the exact description of those evil enemies. They will come up with “flowery discourses”, i.e.stories that sound so nice to the listener, and stories that look plausible. It is through this methodthat the evil ones will derive people away from the way of the Messenger – the Qur’an. It is nothard to see the Muslims today have hundreds of books of Fiqh and Hadith; they insist that we mustread them and cannot understand the Qur’an without these “flowery discourses”. Shaitaan has beenvery successful with the Muslims. He has used their love and respect for the Prophet Muhammad toactually derive them away from his true Sunnah – while all the time the Muslim is thinking that heis following the Sunnah, he is actually following other “flowery discourses” that Allah NEVERauthorized.
Thus, we see that the “best example” of the Messenger is to follow the Qur’an and not seek anyother source besides the Qur’an for Guidance. The proponents of Hadith, however, do not stop here.They now pull out their most “powerful” argument in support of the Hadith. They insist thatEVERYTHING the Prophet said in his life was by Wahi (revelation) from Allah. This is the topic forthe next chapter.
Chapter 03Did the Messenger Receive other Wahi besides the Qur'an?
People quote the following verses of the Qur’an without reference to the rest of the Qur’an to implythat everything that the Prophet said was Wahi from Allah:
“Nor does he say (aught) of (his own) Desire. It is no less than inspiration sent down to him”(53:3-4)
The Qur’an explains it very clearly that the speech of the Prophet that is by Wahi is nothing else but
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the Qur’an. Allah has made clear distinction between the Prophet’s ordinary human speech and the“Wahi” that he is reciting. We see that Allah admonishes the Prophet in the Qur’an at severalplaces. Here are a few examples:
“Allah pardon you! Why did you give them leave until those who spoke the truth had becomemanifest to you and you had known the liars?” (9:43)
In the above Ayah the messenger of God is admonished as to why he had given permission to theHypocrites until the truthful people were made distinct from the liars. Had everything spoken by himbeen a revelation from God, then the above Qur’anic revelation would not have opposed the speechof the messenger in which he had given the permission to the Hypocrites for non-participation inJihad. This is evidence that NOT everything that the Messenger did or said was by Wahi.
Then we further see in the Qur’an that Allah says to the Prophet:
“O Nabi! Why do you forbid (yourself) that which Allah has made lawful for you; you seek to pleaseyour wives; and Allah is Forgiving, Merciful.”(66:1)
Here Allah admonishes the Prophet for forbidding something for himself that Allah DID NOT forbid.This verse again establishes that the Prophet often acted on his own initiative as a human beingWITHOUT the revelation of Allah. If everything he did or say was by Wahi, he would NOT beadmonished by Allah in the Qur’an for saying something that Allah did not want him to say.
Now we look at the Qur’anic evidence that the REVELATION (Wahi) that was being sent down(Nazzala) to the Messenger was nothing else but the Qur’an. We read an objection raised by therejecter that when an Ayah is not revealed to the Prophet why doesn’t he create one by himself:
“And when you bring not a verse for them they say: Why have you not chosen it?” (7:203)
If EVERYTHING that the Messenger said was REVELATION, this objection would be meaningless aseverything he is saying to them is “revelation”.
Then Allah Challenges people to produce something similar to the Revelation being sent down onthe Messenger. Let us read these challenges:
“And if you are in doubt concerning that which We reveal to Our slave (Muhammad), then bring aSurah similar to it, and call your witnesses beside Allah if you are truthful.” (2:23)
Here we notice that as a challenge to WHAT ALLAH REVEALS to His slave, the people are told tobring a SURAH. Was the ordinary speech of the Messenger composed of SURAHS (Chapters). Isthere any other book in the world besides the Qur’an, which is composed of Surahs? The answer isNO. Even the books of Hadith are not composed of Surahs. Only the Qur’an is composed of Surahs.Thus, Allah’s challenge to <fa'tu_ bisu_ratim mim mislih> “then bring a Surah similar to it” against<mimma_ nazzalna_ 'ala_ 'abdina> "that which We reveal unto Our slave", establishes that whatAllah is revealing to His slave is composed of Surahs, i.e. it is the Qur’an.
Then again Allah challenges:
“Or, do they say: He has forged it. Say: Then bring ten forged chapters like it <fa'tu_ bi 'ashrisuwarim mislihi muftaraya_ tiw> and call upon whom you can besides Allah, if you are truthful.”(11:13)
Then we see that the hypocrites were afraid that a Surah might be revealed to show their hypocrisy.The Prophet’s ordinary speech was always present, but the Qur’an tells us that it was a SURAH thatthey were afraid would reveal their hypocrisy:
“The hypocrites fear lest a Surah (chapter of the Qur’an) should be sent down to them telling themplainly of what is in their hearts. Say: Go on mocking, surely Allah will bring forth what you fear.”(9:64)
Not only the hypocrites but the believers also used to wait for SURAHS to see Allah’scommandment. If everything that the Messenger was saying was Wahi, then they did not have to
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wait for a SURAH:
“And those who believe say: Why has not a Surah (chapter of the Qur’an) been revealed? But whena decisive chapter is revealed, and fighting is mentioned therein you see those in whose hearts is adisease look to you with the look of one fainting because of death. Woe to them then!” (47:20)
Then Allah forbids people from asking questions after the revelation of the Qur’an is completed:
“O you who believe! Do not put questions about things which if declared to you may trouble you,and if you question about them when the Quran is being revealed, they shall be declared to you;Allah pardons this, and Allah is Forgiving, Forbearing.” (5:101)
Here people are allowed to ask the questions as long as the Qur’an is being revealed. Allah says thatwhile the Qur’an is being revealed He will declare the answers to them. If there were other“revelations” coming to the Prophet besides the Qur’an, the above restriction would not have beenmade as Allah could “reveal” the answers to the Prophet via “other revelations” even after theQur’an was completed. This proves that there were no other revelations besides the Qur’an.
Allah confirms what He is revealing to the Messenger:
“And We have not taught him poetry, nor is it meet for him; it is nothing but a reminder and a plainQuran, that it may warn him who would have life, and (that) the word may prove true against theunbelievers”. (Qur’an 36:69-70)
“And thus have We revealed to you an Arabic Quran, <auhaina_ ilaika qur a_nan arabiy yan> thatyou may warn the mother city and those around it, and that you may give warning of the day ofgathering together wherein is no doubt; a party shall be in the garden and (another) party in theburning fire.” (42:7)
The Messenger himself is made to confirm that the Wahi he is receiving is the Qur’an:
“And this Quran has been revealed to me <u_hiya ilayya ha_zal qur'a_n> that with it I may warnyou and whomsoever it reaches” (6:19)
qul innama_ attabi'u ma_ yu_ha_ ilayya mir rabbi, ha_za_ basa_'iru mir rabbikum wa hudaw warahmatul liqaumiy yu'minu_n(a).Wa iza_ quri'al qur'a_nu fastami'u_ lahu_ wa ansitu_ la'allakumturhamu_n(a)
“Say: I follow only that which is inspired in me from my Sustainer. This (Qur'an) is insight fromyour Sustainer, and a guidance and a mercy for a people that believe. And when the Qur'an isrecited, give ear to it and pay heed, that you may obtain mercy.” (7:203-204)
Here the Messenger is made to say that the Wahi he is receiving is the Qur’an.
Then Allah reminds the Prophet that he is to warn only by the Qur’an. If his other speech was alsoby Wahi, then Allah would not have told him to remind by the Qur’an:
“We know best what they say, and you are not one to compel them; therefore remind him by meansof the Quran who fears My promise.” (Qur’an 50:45
“And to rehearse the Qur’an: and if any accept Guidance, they do it for the good of their own souls;and if any astray, say: ‘I am only a warner’”. (Qur’an 27:92).
Then Allah further clarifies that the Dhikr that the Messenger is receiving is LIKE POETRY. Hedefends His Messenger saying:
“And We have not taught him poetry, nor is it meet for him; it is nothing but a reminder and a plainQuran.<Dhikrun wa Qur’an un mubeen>”(36:69)
Here Dhikr is something that was RECITED (as it is defended as NOT being poetry). The Prophet’sordinary speech was NOT in poetry form.
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Thus in the light of the above evidence it is clear that the ordinary speech of the Prophet was not byWahi, but it was the Qur’an that was by Wahi and it was the Qur’an that Allah is talking about in thefollowing verse:
“By the evidence of the star when it goes down. Your companion does not err, nor does he goastray; Nor does he speak out of desire. It is naught but revelation that is revealed. <In huwa il la_wahyu yu_ha>” (53:1-4)
In addition to the Qur’anic evidence, the books of Hadith also refute this baseless claim that theMessenger was receiving other revelations besides the Qur’an:
Bukhari: Volume 4, Book 52, Number 283: Narrated Abu Juhaifa: I asked Ali, “Do you have theknowledge of any Divine Inspiration besides what is in Allah's Book?" 'Ali replied, "No, by Him Whosplits the grain of corn and creates the soul. I don't think we have such knowledge, but we have theability of understanding which Allah may endow a person with, so that he may understand theQur'an, and we have what is written in this paper as well.” I asked, “What is written in this paper?”He replied, “(The regulations of) blood-money, the freeing of captives, and the judgment that noMuslim should be killed for killing an infidel.”
The above evidence contradicts all claims of the people that the Prophet received other revelationsbesides the Qur’an.
Chapter 04How did the Messenger Explain the Qur'an?
One point that is often raised by the proponents of Hadith is that the Messenger was not just apostman who delivered the Qur’an and left. Though, this statement is true, and the Messengercertainly did not deliver the Qur’an like a postman, there is no reason to believe that hisexplanations are to be found outside of the Qur’an. In this chapter, we will see that the explanationsof the Messenger consisted of cross-referencing the Qur’an. Logically speaking it also does not makeany sense to follow books written 200 years after the Messenger to seek his explanations, when hehimself preserved his teachings and explanations within the Qur’an.
The Proponents of Hadith site the following Ayah for their position:
“And We did not send before you any but men to whom We sent revelation-- so ask the followers ofthe Reminder <Dhikr> if you do not know-- With clear arguments and scriptures; and We haverevealed to you the Reminder <Az-Dhikr> that you may make clear to men<litubayyina> what hasbeen revealed to them, and that haply they may reflect." (16:43-44)
There are two main claims that the proponents of Hadith make about this Ayah. The first thing theysay is that besides the Qur’an, the Mesenger was given another “revelation” known as “al-Dhikr”.The second point is made regarding the word “Bayyina”, which means “clarification”. Thus theproponents of Hadith say that the Messenger was given an EXTRA revelation (al-Dhikr), and he wassupposed to use it to make EXTRA clarifications (lituBayyina) of the Qur’anic revelations. We willanalyze this Ayah, with special attention to the two words “al_Dhikr”, and “Bayyina”.
Let us look at the word al-Dhikr first. The word literally means “The Reminder”. It is important tonote that Allah uses different attributes of His revelations to emphasize its different aspects. Indeed,the word “Qur’an” itself is not a name but an attribute of Allah’s Revelations. The word al-Qur’anmeans “The Recital/The Proclamation”. Allah has used this word to describe His revelations toemphasize the fact that it is to be RECITED and PROCLAIMED openly. We see several differentattributes of Allah’s revelation within the Qur’an also. Here is a few of the many attributes:
1. Al-Huda, meaning “The Guidance” because the Qur’an is supposed to give guidance.
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2. Al-Furqaan, meaning “The Criterion” because the Qur’an is to be used as the criterionbetween truth and falsehood.
3. Al-Kitaab, meaning “The Written Record” because the Qur’an was to be recorded inwriting..
In a similar fashion, the word “Al-Dhikr” is used because the Qur’an is meant for people to takereminder from. We will see that the Qur’an itself gives plenty of evidence that “al_Dhikr” is not anyextra revelations, but just another attribute of the Qur’an itself:
“This We recite <Natluhu> to you of the communications and the wise reminder. <dhikril hakim>”(3:58)
Here the Dhikr is identified as something that is recited (Tilawa). The only thing that the peoplerecite is the Qur’an. The speech of the Prophet besides the Qur’an was not recited. Then in thefollowing Verse, the Dhikr is identified with the revealed Book:
“A Book revealed to you-- so let there be no stress in your breast on account of it-- that you maywarn thereby, and a reminder close to the believers. <dhikra_ lil mu'minin>” (7:2)
Then in the following Ayah, the Qur’an points to itself as the Dhikr for all the worlds:
“And you do not ask them for a reward for this; it is nothing but a reminder for all mankind.<dhikrul lil 'a_lamin>” (12:104)
In the following verse, Allah promises that He will guard the Dhikr that He has revealed. It is onlythe Qur’an that all Muslims (and even the non-Muslims) agree to have been protected from any sortof corruption. Even the strongest supporters of Hadith admit that the Hadith of the Prophet have notbeen preserved or guarded from corruption. Thus it is the Qur’an, which fits the definition of Dhikrhere.
“And they say: O you to whom the Reminder <Dhikr> has been revealed! You are most surelyinsane: Why do you not bring to us the angels if you are of the truthful ones? We do not send theangels but with truth, and then they would not be respited. Surely We have revealed the Reminder<Dhikr> and We will most surely be its guardian.” (15:6-9)
Again in the following Verses, the Qur’an identifies itself as the blessed Dhikr:
“And this is a blessed Reminder <Dhikrun mubarakun> which We have revealed; will you then denyit?” (21:50)
“Therefore hold fast to that which has been revealed to you; surely you are on the right path. Andmost surely it is a reminder for you and your people <Dhikru laka wa le qaumika>, and you shallsoon be questioned.” (43:43-44)
These Ayaat should be enough for anyone to see that Al-Dhikr (The Reminder) is just anotherattribute of the Qur’an (The Recital). However, a mind clouded by the dust of tradition prevents itfrom accepting the truth and it comes back and insists with lame arguments. In any case, we willpresent further evidence that Al-Dhikr is the Qur’an:
“And We have not taught him poetry, nor is it meet for him; it is nothing but a reminder and a clearRecital <Dhikrun wa Quran un mubeen>” (36:69)
Here, the Dhikr is identified with the Qur’an. The other thing to notice here is that Allah isdefending His Messenger against people’s allegations of being a poet. The question that needs to beasked is whether the Prophet was used to speak in poetry form? The answer to this is obviously“No”. The only thing that he was reciting was the Qur’an, and since the Dhikr is also mentionedalong with the Qur’an as something recited, we conclude that it is just another attribute of theQur’an.
Then in the following Verse, the Dhikr is identified as the “Mighty Book”, i.e. the Qur’an. Further, itis to be protected and falsehood cannot even approach it. Pick any collection of Hadith, and you will
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find false Hadith in it. Therefore, Dhikr is the Qur’an.
“Surely those who disbelieve in the reminder <kaffaru biz Dhikre> when it comes to them, andmost surely it is a Mighty Book: Falsehood shall not come to it from before it nor from behind it; arevelation from the Wise, the Praised One.” (41:41-42)
The reason why Allah uses the word Dhikr is because one of the purposes of the Qur’an is toREMIND people:
“And We have indeed made the Qur’an (The Recital) easy to understand and for Reminder <walaqadyasarnal Qur’ana li-Dhikri>; then is there any that will receive admonition?” (54: 17, 22, 32, 40)
This is further emphasized when Allah informs us that
“Saad. By the Qur’an, full of Dhikr” (38:1)
“Ha Mim. By the Book of Clarity<Mubeen>, We have made it a Qur’an in Arabic, that you may useyour Aqal. And verily, it is in the Mother or the Book, in our Presence, high and full of Wisdom<Hakeem>. Shall we then take away the Dhikr from you and repel, for you are a peopletransgressing beyond bounds?” (43:1-5)
These Ayaat leave no doubt that the Dhikr is just another attribute of the Qur’an.. To leave nodoubt about the nature of Dhikr Allah informs us:
“We have revealed to you a Book, which is a Dhikr (Reminder) for you: will you not then use yourAqal?” (21:10)
Then finally Allah makes it very clear that the Dhikr, with which the Messenger is givingexplanations, is the Ayaat that the Messenger is Reciting:
“…For Allah has indeed sent down to you Dhikr – A Messenger reciting the Ayaat of Allah whichcontain clarity <Mubayyinaatin> that he may lead forth those who believe and do righteous deedsfrom the depths of darkness into Light….” (65:10-11)
Now, the above Ayaat leave no doubt that the Dhikr with which the Messenger is making thingsclear is the Qur’an itself. This is consistent with the rest of the Qur’an where Allah tells the Prophetthat the Qur’an is being revealed to him in stages so that he may explain and answer people whenneeded.
Just the exposition of the word Dhikr in 16:44 shows that it was not extra explanations that theMessenger was giving but his explanations were given from the Dhikr, which we have establishedhere, is the Qur’an.
But sick hearts need more medicine. So we will now look at the second misunderstood word“Bayyina” used in 16:44 and see that the Bayyina or Clarity that the Messenger was to bring wasfrom the Qur’an also. We first observe that another verse similar to 16:44 is revealed by Allah:
“And We sent down the BOOK to you for the express purpose that you should make clear to them<litubayyina> those things in which they differ, and that it should be a Guide and a Mercy to thosewho believe” (16: 64)
Here we notice that Allah has explicitly mentioned that the PURPOSE of the BOOK is to provide theProphet with revelation so that he may <litubayyina> make clear the things that people differ in.This verse yet again establishes that the Prophetic clarification is to come from THE BOOK.
And Allah further confirms that on the day of judgment the Prophet Muhammad will be a WITNESSAGAINST HIS PEOPLE for ignoring the “Bayyinna” he was giving to them from the BOOK:
“One Day We shall raise from all peoples a witness against them, from amongst themselves: and Weshall bring you as a witness against these (your people); and We have sent down to you the BookCLARIFYING ALL things <tabayyina likulli shai’>, a Guide, a Mercy, and glad tidings to Muslims”(16:89)
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This Ayaah leaves no doubt that the BOOK has clarification <tabayyina> of ALL THINGS<LikulliShai>. Thus further destabilizing the false claim that the Messenger is giving extra explanationsfrom outside of the Qur’an. If the Qur’an itself is clarifying ALL THINGS, then what is the Messengerdoing by giving “extra” explanations. If the Messenger is making extra explanations outside of theQur’an, then logically that would mean that the Qur’an is NOT clarifying ALL THINGS. This, thenobviously contradicts the above Qur’anic claim.
Then in the following Ayah Allah again tells us that the Clarity that Allah reveals is in the Book:
“Those who conceal the revealed clarity <bayyinati> and the Guidance <al-Huda>, after We havemade it Clear <bayyinahu> for the people in The Book – on them shall be Allah’s curse, and thecurse of those entitled to curse” (2:159)
Thus it is Allah Who has clarified all things for us in the Qur’an, and the Messenger is bringing thatclarification to us (that is what the word “Messenger” means, i.e. one who brings a Message). Butthe Messenger is not making extra explanations from outside of the Book of Allah. Later we will seean example of how the Messenger clarified a certain Verse by referencing other verses of theQur’an. For now, we will continue exploring the meaning of the word Bayyina as described withinthe Qur’an.
In the following Verse Allah further explains that the Clarity and The Guidance is in the Qur’an:
“Ramadan is the Month in which was sent down the Qur’an, as a Guide <Huda> to humankind andas a Clarity <Bayyinatin> for The Guidance <al-Huda> and The Criterion <al-Furqaan>….” (2:185)
If the Qur’an contains clarity and is supposed to “Clarify ALL THINGS”, then would that be logical toassume that the Book itself needs to be “clarified” by obscure books of Hadith written about 200years after the Prophet?
There are many places in the Qur’an where Allah has explicitly mentioned that the Clarity<Bayyina> is the Verses that He reveals to His Messenger. Here are a few examples where Bayyinais directly related to the Qur’an:
“Do they not earnestly seek to understand the Qur’an, or are their hearts locked up by them? Thosewho turn back as apostates after The Guidance <Al-Huda> is made Clear <tabayyina> - theshaitaan has instigated them and buoyoud them up with false hopes” (47: 24-25)
“And We have sent down <anzalna> to you the Clarifying Verses <Ayaatim Bayyinatin>; and nonerejects them but those who are perverse” (2:99)
“Or lest you should say: If the Book had only been sent down to us, we should have followed itsGuidance better than they. Now has come to you Clarity <Bayyinatun> from your Lord - and aGuide and a mercy….” (6:157)
These Ayaat establish that Clarity comes from Allah in His Book, which is what the Messenger is toldto use to Clarify and Proclaim what is being revealed to the people. There is not an iota of truth tothe claim that the Messenger is to give extra clarification <Bayyina>, which is NOT in the Book. Butthe proponents of Hadith shout and cry and insist that the Messenger is supposed to give EXTRAclarification, and the strange thing is that after all of the above evidence, they still insist that whenAllah says <litubayyina> in 16:44 He means EXTRA Clarifications OUTSIDE of the Book. Let us seehow true are they to this claim of theirs. We see that the EXACT same form of the word “Bayyina” isused in another Ayah:
“And remember Allah took a Covenant from the People of the Book to make it clear<litubayyinunahu> to humans, and not to hide it <la tuktumunahu>; but they threw it away behindtheir backs, and purchased with it some miserable gain! And vile was the bargain they made”(3:187)
Here Allah clearly establishes that the meaning of the word Bayyina is to “proclaim or clarify” andNOT to give “extra explanations” as “litubayyinunahu” is used as an opposite to “tuktumunahu”,which means to hide. If the meaning in 16:44 were to give EXTRA EXPLANATIONS, then in 3:187 itwould mean that ALL the people of the Book were told by Allah to give EXTRA EXPLANATIONS.
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Thus, logically we now have to look for the Hadith of the people of the Book to find those extraexplanations.
In conclusion, we see that the duty of the Messenger was not just to deliver the Qur’an like apostman, but also to make things clear to the people. The methodology of the Messenger was toexplain or give Tafsir of the Qur’anic Ayaat with OTHER Qur’anic Ayaat. We will witness thismethodology of the Messenger in the following chapter. I conclude from the Verse that establishesthat the Messengers lectures <Daras> making clarifications <bayyina> consisted of reading theverses of the Quraan:
<Wa kaza_lika nusarriful a_ya_ti wa liyaqu_lu_ DARASTA wa LINUBAYYINAHU_ liqaumiy ya'lamu_n>
"And thus do We repeat the verses and that they may say: You have given the Daras(lecture); andthat We may make it clear to a people who know." (6:108)
Chapter 05The Tafsir of the Messenger
In this chapter we will look at an example of how the Messenger did Tafsir (or explanation) of theQur’anic Ayaat. Did he rely on outside explanations or did he use the Qur’an itself to do its Tafsir?We will also look at how the same Verse is “explained” by the most authentic book of Hadithcompiled by Bukhari.
We will start with the following Ayah:
“O you who believe! Do not put questions about things, which if declared to you may trouble you,and if you question about them when the QUR’AN IS BEING REVEALED, they shall be declared toyou; Allah pardons this, and Allah is Forgiving, Forbearing” (5:101)
We note that the questions are only allowed while the Qur’an is being revealed. This is furtherevidence that the revelation that the Prophet was receiving was nothing besides the Qur’an;otherwise, Allah could have the Prophet answer these questions through “other” revelations. TheProphet did not die right after the instance of delivering the last verses of the Qur’an. But the aboveAyah forbade the questions after the completion of the Qur’an. This is consistent with the Qur’anicmessage. Allah tells us that one of the reasons why the Qur’an was being revealed to the Prophet instages was to provide explanations (Tafsir) and answers to the questions of other people:
“The rejecters say: ‘Why is not the Qur’an revealed to him all at once? Thus (it is revealedgradually) that We may strengthen your heart thereby and We have rehearsed it to you in slowwell-arranged stages gradually. And no example do they bring to you but We bring to you the truthand the best explanation (ahsan al Tafsir)”(25:32-33)
Here we see three main reasons why Allah sent the Messenger and why He revealed the Qur’an instages:
1. To strengthen the Messenger so that he feels that he is in constant contact withAllah.
2. To provide the Messenger with the truth <Haq> whenever people bring him otherexamples.
3. To provide the “best explanations” <Ahsan al Tafsir>.
Thus it is the Qur’anic verses that provide the “best explanations”. These verses also show us whythe Messenger’s role is an important one. First, he is the agency through which Allah communicates
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with the human beings. Had Allah dumped the whole Qur’an in a cave somewhere, no one wouldever know about it. In addition, the person of the Messenger and the gradual revelation of theQuraal also make it more relevant to the people. As Allah says that the Qur’anic verses are revealedto the Messenger to bring him the truth (about a situation) and to provide him with the bestexplanations.
But some people insist that the books of Hadith contain explanations of the Qur’anic Ayaat. Let uslook at an example. Through this example we will see that this claim is absurd and contradicts theQur’an. Allah tells the Prophet:
“We relate to you (Mohammed) the most beautiful of stories, in that We reveal to you this Qur’an.Before this, you too were among those who were unaware of it.” (Qur’an 12:3)
“There is, in their stories (all the Messenger’s stories mentioned in the Qur’an), instruction forpeople of understanding. It is not a Hadith invented. But a confirmation of what went before it – adetailed exposition of all things, and a Guide and a Mercy to any such as believe” (12:111)
These Ayaat confirm that the Prophet’s knowledge about past events and past Messengers cameonly through the Qur’an. It is also not logical to assume that the Messenger of Allah would presentother stories based on hearsay rather than the “best explanation”. Yet, the books of Hadith attachstories with the name of the Prophet that have no basis in the Qur’an, but they claim to “explain”the Qur’an. Look at the following example. Allah revealed:
"O you who believe! Be not like those who annoyed Moses, but Allah cleared him of what they said,and he was worthy of regard with Allah." (33:69)
Now if someone asks the question as to “how these people annoyed Moses”, then according to25:32-33 and 12:3, 111 above, the Messenger would receive revelations to explain this with the“Ahsan al-Tafsir”. But contrary to that, the books of Hadith attach a story, which besides beingunreasonable and absurd, also has no basis in the Qur’an:
“It has been narrated to me by Ishaq bin Ibraheem, as Ruh bin Ubadah told us, from Auf who wasinformed by Al Hasan, Muhammad and Khilas, that he narrated from Abu Hurraira who said that,Allah's Apostle said, "(The Prophet) Moses was a shy person and used to cover his body completelybecause of his extensive shyness. One of the children of Israel hurt him by saying, 'He covers hisbody in this way only because of some defect in his skin, either leprosy or scrotal hernia, or he hassome other defect.' Allah wished to clear Moses of what they said about him, so one day while Moseswas in seclusion, he took off his clothes and put them on a stone and started taking a bath. Whenhe had finished the bath, he moved towards his clothes so as to take them, but the stone took hisclothes and fled; Moses picked up his stick and ran after the stone saying, 'O stone! Give me mygarment!' Till he reached a group of Bani Israel who saw him naked then, and found him the best ofwhat Allah had created, and Allah cleared him of what they had accused him of. The stone stoppedthere and Moses took and put his garment on and started hitting the stone with his stick. By Allah,the stone still has some traces of the hitting, three, four or five marks. This was what Allah refers toin His Saying: "O you who believe! Be you not like those Who annoyed Moses, But Allah proved hisinnocence of that which they alleged, And he was honorable In Allah's Sight.” (Sahih BukhariVolume 4 Hadith 616)
This is contrary to what Allah says in 25:32-33 and 12:3, 111. According to these Ayaat, theexplanation must have come from the Qur’an. And it indeed did come from the Qur’an; the abovestory is someone’s fancywork, which he deemed suitable to attach to the name of the Prophet togive it more significance. Here is the “Ahsan al-Tafsir” of 33:69:
After Moses delivered the people of Israel from the Pharaoh, they said to him:
“They said: 'We have had (nothing but) trouble both before and after you came to us.”(7:129)
When Allah gave them heavenly food they said:
“O Moses! We cannot endure one kind of food (always)..”(2:61)
When passing through a valley, these people saw some people worshiping idols. Knowing fully well
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that Moses was dedicated to the worship of Allah alone they asked him:
“... O Moses! Make for us a god as they have (their) gods He said: Surely you are a people actingignorantly.” (7:138)
Moses had shown them so many signs of Allah, but they said to him:
“O Moses! We will not believe in you until we see Allah manifestly...” (2:55)
When Moses called them for war, they said:
“...go therefore you and your Sustainer, then fight you both surely we will here sit down.” (5:24)
Also read the story in (2:67-71) where Allah asked them to sacrifice a cow, but they kept comingback to Moses with irrelevant questions.
It was because of this behavior that Moses was annoyed:
“And when Moses said to his people: O my people! Why do you annoy me? And you know indeedthat I am Allah's messenger to you…”(61:5)
This is how the Messenger gave “Clarity” to the Qur’anic Ayaat – by using other Ayaat to give Tafsir.Anyone with a sane mind can see that the explanation or Tafsir given by the Qur’an to 33:69 isCLEAR and consistent with Allah’s Sunnah on how He deals with his beloved Messengers andservant. The story in Bukhari is nothing but a fabrication and an insult to Allah’s dealing with Hisbeloved Messenger Moses.
Thus, the argument that Hadith shed light on the Qur’an is a baseless argument. The Qur’anprovides ample evidence that it is Allah who sheds light on the Qur’anic Verses by other Qur’anicVerses.
Chapter 06Obey Allah and Obey the Messenger
Many people site the Qur’anic Verses that command us to “Obey Allah and Obey the Messenger”,and say that Obeying Allah and obeying the Messenger are two different things – Obeying Allah is toobey the Qur’an and obeying the Messenger is to obey the books of Hadith. They point that ifobeying the Messenger was the same thing as obeying Allah’s Qur’an, then Allah would have onlysaid “Obey Allah”. These people say that Allah’s inclusion of “obey the Messenger” implies that theMessenger is saying EXTRA things outside of the Qur’an that we must obey.
The thing that many proponents of Hadith forget is that Allah does not leave it to speculation as towhat the people are to “obey”. The Ayaat do not end at “Obey Allah and obey the Messenger”, butthey continue to include what the duty of the Messenger is:
“And obey Allah and obey the messenger and be cautious; but if you turn back, then know that onlya clear deliverance of the message is (incumbent) on Our messenger <wa ma_ alar rasu_li il lalbalaghul mubin>” (5:92)
“And Allah has made for you of what He has created shelters, and He has given you in themountains places of retreat, and He has given you garments to preserve you from the heat andcoats of mail to preserve you in your fighting; even thus does He complete His favor upon you, thathaply you may submit. But if they turn back, then on you devolves only the clear deliverance (ofthe message) <wa ma_ alar rasu_li il lal balaghul mubin>”. (16:81-82)
“And if you (o people) reject (the truth), nations before you did indeed reject (the truth); and
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nothing is incumbent on the messenger but a plain delivering (of the message) <wa ma_ alarrasu_li il lal balaghul mubin>”. (29:18)
“And obey Allah and obey the messenger, but if you turn back, then upon Our messenger devolvesonly the clear delivery (of the message) <wa ma_ alar rasu_li il lal balaghul mubin>”.(64:12)
“Say: Obey Allah and obey the messenger; but if you turn back, then on him rests that which isimposed on him and on you rests that which is imposed on you; and if you obey him, you are on theright way; and nothing rests on the messenger but clear delivering (of the message) <wa ma_ alarrasu_li il lal bala_ghul mubin>”. (24:54)
Now, if we look at these Ayaat, we notice that Allah has clearly pointed out the duty of theMessenger, i.e. that he must DELIVER the Clarity <Balaghul Mubeen>. We have seen that theClarity or the Message of the Messenger is the Qur’an. Here we will look at another important termused in the Qur’an. This term is “Balagha”, meaning the “reaching”, or “delivery” of the Messenger.
The word “Messenger” is derived from the word “Message”. A Messenger delivers a Message. To“Obey the Messenger” would thus mean to obey the message he is delivering. We have seen in theprevious chapters that the Messenger is teaching, preaching, explaining and living by the Qur’an.Here again we will see that his delivery <Balagha> is the Qur’an:
“Here is the <haza> is a delivery <balaghu> for Humans; let them take warning therefrom, and letthem know that He is One God; let the People of Understanding take heed” (14:52)
This Ayah points to IT <haza>, meaning THIS (pointing to the Qur’an itself) is the delivery of theMessenger. This is further clarified in the following Ayah:
“Before this We wrote in The Zabur, after the Dhikr: ‘My righteous servants shall inherit the earth’.Verily in this is a message <Balaghan> for the servants of Allah” (21:105-106)
However, some people says that 21:106 is pointing to 21:105 and not to the Qur’an. They still haveno answer to 14:52. However, we will not pursue this further as Allah does not leave His Message tospeculation, but He Defines what He means. Let us continue to read the Qur’an:
“O Messenger! Proclaim <Baligh> what is sent down to you <ma Unzila Ilaika> from your Lord. Ifyou do not, you would not have fulfilled and proclaimed His message: and Allah will defend you frompeople. For Allah Guides not those who Reject” (5:67)
Here the Balagh is defined as that which is being sent down on the Prophet from Allah <unzila>. Wehave seen in the previous chapters that nothing else was sent down to the Prophet except theQur’an. However, some people might still insist that there was “EXTRA something” that was sentdown and that “EXTRA something” is in the Hadith books. Thus we continue to read the next Ayahafter 5:67, where Allah further explains the nature of what was being sent down:
“Say: O people of the Book! You have no grounds to stand upon unless you stand fast by The Torahand The Injeel and all the rest that has come down to you from your Lord. It is what is SENT DOWNto you that increases in most of them their obstinate blasphemy. But sorrow you not over peoplewithout faith” (5:68)
Here what is being sent down on the Prophet is compared with the Torah and the Injeel, i.e. it is theQur’an. It is further explained that Allah has sent down<anzala> the Book with the Prophets:
“Mankind was one single nation, and Allah established Prophets giving glad tidings and warnings,and with them He sent down <anzala> The Book in Truth….” (2:213)
“It is He Who sent down <nazala> to you, in Truth, the Book…” (3:3).
But people say that not only the Book was sent down but also an EXTRA revelation known asal-Hikma (The Wisdom) was also sent down. They site some Ayaat from the Qur’an to this effect.One of them is related here:
“…For Allah has sent down <anzala> to you the Book and the Wisdom and taught you what you
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knew not…” (4:113)
We will, inshaAllah deal with “Al-Hikma” later in another chapter. But for now, we will site a coupleof Qur’anic Ayaat to show that the Book is INCLUSIVE of the Hikmah, and the Al-Hikma that is beingsent down is the Qur’an:
“Those who conceal what Allah has sent down<anzala> in the Book , and purchase for them amiserable profit – they swallow into themselves nothing but fire; Allah will not address them on theDay of Resurrection, nor purify them : grievous will be their penalty” (2:174)
Here we notice that the warning is ONLY given for concealing the Book, and not the Hikmah. Doesthis mean that those who conceal the “Hikmah” in the books of Hadith will not be punished? No, butthe answer is that The-Book is inclusive of the Hikmah and concealing the Book would automaticallyconceal the Hikmah.
“Because Allah sent down<nazala> the Book in Truth, but those who seek causes of dispute in theBook are in a schism far” (2:176)
If Hikmah is separate from the Book, then it means that it would be ok to seek causes of dispute inthe Hikmah as it is ONLY the Book that is mentioned above. Here, I digress. Let me get back to theword “Balagha”.
There is no point in dwelling on speculations when one has the “weightiest evidence”
“Say: ‘What thing is most weighty in Evidence’? Say: ‘Allah is a Witness between me and you; thisQUR’AN has been revealed to me by inspiration that with it <BIHI> I may warn you and all whom itreaches <BALAGHA>…” (6:19)
Here the Messenger clearly establishes what his BALAGHA is? It is the Qur’an. Thus to insist withoutproof that the Messenger was supposed to deliver something else besides the Qur’an is to opposethe Quranic verdict itself that he was to deliver the Message of the Qur’an only.
But the argument does not end here. People point out that “Obey Allah and Obey the Messenger”should mean that obedience to the Messenger is separate from Obedience to Allah. This is absurd,as the Messenger does not have any authority except for the reason that he is SENT by Allah. HadMuhammad not been a Messenger of Allah would people obey him? The answer is “NO”. Thus“Obedience” to the Prophet is BECAUSE he is the Messenger of Allah. Thus the two are NOTmutually exclusive obedience – one is highly dependent on the other. It is the same as saying “eatan apple and eat its nutrition”. Here is further Evidence from the Qur’an that they are the same:
“And an announcement from ALLAH AND HIS MESSENGER to the people on the day of the greaterpilgrimage that ALLAH AND HIS MESSENGER are free from liability to the idolaters; therefore, if yourepent, it will be better for you, and if you turn back, then know that you will not weaken Allah; andannounce painful punishment to those who disbelieve” (9:3)
Now, did the people hear Allah giving this announcement of immunity? The answer is “No!”. It wasonly from the LIPS of His Messenger, Muhammad, that they heard this announcement of immunity.Yet it is supposed to come from both Allah and His Messenger. Or do people think that oneannouncement came from Allah and ANOTHER came from the Messenger?
Allah does not speak to all the people. What He does is that He chooses a human being as Hisinstrument and communicates through that instrument. Who among the companions of the Prophetever heard any of Allah’s commandments from Allah DIRECTLY? NONE! How can they OBEY Allahthen? In that case, according to the above mentioned twisted logic all Allah had to do was say “Obeythe Messenger” as it is ONLY through the LIPS of the Messenger that they are hearing the Qur’an.
The following Ayah again establishes that Obedience to Allah and His Messenger is ONE and theSAME thing:
“O you who believe! Obey Allah and Obey the Messenger and do not turn back from HIM <anhu>while you hear” (8:20)
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Here the believers are identified to be those who were listening to the Messenger who delivers theQur’anic laws to them, as the singular pronoun “anhu” (from him) indicates. This confirms that Allahand His Messenger are not two separate sources of law to be obeyed, but that the source of Divinelaw to be obeyed is ONLY Allah and ONLY the people are able to hear these divine laws through theLIPS of His Messenger.
Then people’s ignorance of the Qur’an is further exposed when in desperation they site theexamples of other Prophets like Nuh, Lut, Hud and Salih in the Qur’an and say that in “Ash Shu’ara”( Surah 26) people are commanded to obey these Prophets. People say that since these Prophets didnot have a book, then to obey them would mean that obedience to Messenger is DIFFERENT fromObedience to Allah. The Qur’an refutes this claim as I have shown above already. But in addition,the Qur’an confirms that at each time in history Allah has given a Book. Either the Prophetsthemselves were given Books, or there already was a Book by a previous Prophet to which theywere calling the people:
“And those to whom We have given the Book rejoice in that which has been revealed to you, and ofthe confederates are some who deny a part of it. Say: I am only commanded that I should serveAllah and not associate anything with Him, to Him do I invite (you) and to Him is my return. Andthus have We revealed it, a true judgment(HUKMAN) in Arabic, and if you follow their low desiresafter what has come to you of knowledge, you shall not have against Allah any guardian or aprotector. We did send messengers before You, and appointed for them wives and children: and itwas never the part of a messenger to bring an Ayah except as Allah permitted (or commanded). Foreach PERIOD IS A BOOK (revealed).” (13:36-38)
In no uncertain terms has Allah announced here that each Prophet had a Book in his time - thestation of a Prophet and Book is always tied together:
“It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office,should say to people: ‘Be you my slaves rather than Allah's’: on the contrary (He would say) ‘Be youslaves of Him Who is truly the Cherisher of all: For you have taught the Book and you have studiedit earnestly.’” (3:79)
This Ayah ties the station of a Prophet to the Book. Otherwise, if we take the baseless claim thatcertain Prophets came without any Book then this Ayah would be limited Only to those Prophetswho came with the Book, and therefore those Prophets who came without the Book can still tellpeople to be their slaves rather than Allah’s??
Further the Qur’an explicitly tells us that Allah gave the Book to Nuh and Lut and their Progeny:
“We gave him Isaac and Jacob: all (three) guided; and before him, We guided NUH, and among hisprogeny, David, Solomon, Job, Joseph, Moses, and Aaron. Thus do We reward those who do good;and Zakariya and John, and Jesus and Elias: all in the ranks of the righteous. And Isma'il and Elisha,and Jonas, and LUT; and to all We gave favor above the nations. (To them) and to their fathers, andprogeny and brethren: We chose them, and we guided them to a straight way. This is the guidanceof Allah: He gives that guidance to whom He pleases, of His worshippers. If they were to join othergods with Him, all that they did would be vain for them. These are they to whom We gave the BOOKand the wisdom and the prophecy; therefore if these disbelieve in it We have already entrusted withit a people who are not disbelievers in it” (6:84-89)
“And certainly We sent Nuh and Ibrahim and We gave to their offspring the (gift of) prophecy andthe Book; so there are among them those who go aright, and most of them are transgressors”(57:26)
The above Ayaat make it clear that ALL Prophets came with Allah’s Message in some form of a Book,and that obedience to the Messenger is obedience to Allah’s Words that the Messengers aredelivering. Whether these words are preserved or not is another matter. But as far as the Qur’an isconcerned the Book has been recorded and preserved - I have shown before that the revelationdelivered by the Prophet Muhammad was nothing but the Qur’an, and therefore, to obey theMessenger we must obey the Qur’an.
Besides, the speculation that obedience to Allah and obedience to the Messenger are separate
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conflicts with the explicit Qur’anic statement that Allah does NOT share anyone in His Law or Hukm:
“Surely the Hukm (Law and Judgment) is for none but Allah” (12:40)
“He does not make anyone His associate in His Hukm (Law and Judgment)” (18:26)
The Messenger himself is made to testify that the Law and the Judgment is only from Allah asrevealed through the Messenger in His Book:
“Shall I seek a Law-giver other than Allah? When He it is Who has revealed to you the Bookdistinctly elucidated.” (6:114)
Thus, the proponents of Hadith are only relying on conjecture when they say that “obey theMessenger” means to obey EXTRA commandments outside of the Qur’an; they have no evidencefrom the Qur’an to back up this claim – only conjecture:
“Most of them follow nothing but conjecture: truly conjecture can be of no avail against truth. VerilyAllah is well aware of all that they do.” (10:36)
Chapter 07Al-Hikma (A Separate Revelation from the Qur'an?)
The previous chapters present much evidence to conclude that the true Sunnah of the Messenger ofAllah was to live by the Qur’an, preach by the Qur’an, judge by the Qur’an, and give explanations bythe Qur’an. However, sometimes human beings get stuck on an idea that they have beenprogrammed with and they would look for any and every excuse to somehow validate that idea.
The proponents of Hadith are no different. They now come back and site the following Ayah tosuggest that Allah revealed at least two different revelations to the Prophet Muhammad, one beingthe Book <al-Kitaab>, and the other being the Wisdom <al-Hikma>:
“…For Allah has sent down <anzala> to you the Book and the Wisdom and taught you what youknew not…” (4:113)
We will see that just like al-Dhikr (The Reminder), al-Hikma (The Wisdom) is also an attribute of theQur’an. The Qur’an is not just a Book of laws and regulations. It also contains the Wisdom behindthose laws and regulations. Thus when Allah says “Book and Wisdom”, He is emphasizing that it is a“written record” that contains “the wisdom” behind the written statements.
We will now look at the Qur’an to establish the meaning of “Al-Hikma”. As we have establishedbefore that the delivery or “Balagha” of the Messenger is the Qur’an, we start with the Ayah thatrelates the Balagha to the Hikma:
“There has already come to them recitals wherein there is (enough) to check; delivery of Wisdom<Hikmatun Balighatun> - but the preaching of warners profits them not.” (54:4-5)
Here the delivery <Balagha> is that of Hikma. As we have seen above that the delivery is from theBook of Allah. Therefore, this Ayah establishes that Hikma is from the Book and not outside.
Then in the following Ayah, Allah establishes that The Qur’an is the Hikma:
“These are of the Wisdom <al-Hikmati>, which your Lord has revealed to you. Take not, with Allah,another object of Worship, lest you should be thrown into hell, blameworthy and rejected” (17:39).
This Ayah clearly establishes that part of the Hikma revealed to the Messenger is that he “Take not,with Allah, another object of Worship, lest you should be thrown into hell, blameworthy and
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rejected”, which is part of the Qur’an.
Then,
“This is what We rehearse <natluhu> to you of the Ayaat and the Reminder of Wisdom <al-Dhikral-Hakeem>” (3:58)
Note here that Allah ties Wisdom to the Dhikr, which we have already established to be the Qur’an.It is also important to note that the “Reminder of Wisdom” is to be recited <Natluhu>. The onlything that the Muslims recite is the Qur’an. No one ever recites Hadith. Thus the Hikma is justanother attribute of the Qur’an.
Also interesting to note is that the teaching of the Messenger of the Book and the Wisdom is alwaystied to him reciting the Ayaat of the Qur’an; see for example:
“Allah did confer a great favor on the believers when He sent among them a Messenger from amongthemselves, reciting <Yatlu> to them the Ayaat of Allah, purifying them, and teaching them theBook and the Wisdom, while before that they were in manifest error” (3:164)
Allah further says that He ONLY instructs us to RECITE <Yutla> His Book and NOTHINGH ELSE:
“And is it NOT ENOUGH for them that We have sent down <Anzalna> to you the Book, which isRecited <Yutla> to them? Verily, in it is Mercy and Reminder <Dhikr> to those who believe”(29:51)
Allah leaves no doubt that it is the Book that He wants us to Recite. Again notice that everythingoutside of the Book is excluded by this Ayah. Thus if Hikma, or Dhikr were “other revelations”outside of the Book then this Ayah excludes them.
Note here again in 29:51 that what is sent down <Anzalna> is of the Book only (and that isenough), which further confirms that Hikma is included in the Book.
We now look at another evidence that al-Hikma is something that is to be recited. We see that Allahcommanded the wives of the Messenger to recite al-Hikmah:
Wazakurna ma_ yutla_ fi buyu_tikun na min a_ya_til la_hi wal hikmah inal la_ha ka_na latifankhabira
"And bear in mind that which is recited in your houses of the revelations of Allah and wisdom<al-Hikma>. Lo! Allah is Subtile, Aware." (33:34)
This verse, along with the above evidence leaves no doubt that Hikmah was to be recited, and thatit is just another attribute of the Qur’an. However, some people say that “Yutla” does notnecessarily mean “to recite” but could also mean “to read from memory”. They insist that in thisAyah, the Hadith of the Prophet are included and his wives are instructed to read the verses of theQur’an as well as the Hadith of the Prophet. This claim is not only baseless but quite funny. First ofall, the Qur’an uses the words “Tilawa”, “yatlu”, “Tatlu” , etc. explicitly for RECITATION of theVERSES of the QUR’AN. In addition, the reading of the Hadith for the wives would create a verycomical situation. It would be interesting for the wives of the Prophet to be reciting that “TheMessenger stood up by a wall and urinated”, and that “The Messenger had sex with 9 women in onenight”, and that “Messenger poked out the eyes of some people and cut their hands and feet and putthem up on the wall to die”, and that “Messenger told us not to write the Hadith but we are writingit anyway” (please see these Hadith in the Appendix). I hope the proponents of Hadith see theridiculousness of their concocted “explanation”.
Allah clearly explains to us that Wisdom is an attribute of the Qur’an:
“Alif Laam Ra. These are the Verses of the Book of Wisdom <Kitaab al-Hakeem>” (10:1)
“Alif Lam Mim. These are the Verses of the Book of Wisdom” (31:1-2)
“Ta Sin. By the Qur’an full of Wisdom” (36:1-2)
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“We have made it a Qur’an in Arabic, so that you may use your Aqal. And verily it is in the Motherof The Book, in Our Presence, High, Full of Wisdom” (43:3-4)
These above Ayaat make it evident that Wisdom is an attribute of the Qur’an. Thus when the Qur’anis revealed to the Prophet, its Hikma is also revealed to him by default.
However, some people still insist WITHOUT PROOF that Hikma is a separate revelation from theQur’an. Allah disposes off such claims when He tells us:
“Ha Mim. And the Book of Clarity <Kitaab al-Mubeen>. We sent it down during a blessed night: forWe wish to warn. In that is made distinct EVERY affair of WISDOM” (44:1-4)
Here Allah ties the descending of the Book with all wisdom.
There is abundant evident that Hikma is an attribute of the Qur’an, and is to be Recited. Qur’an isnot just a “Kitaab” or “Book” of Legal rulings. It also contains the Wisdom behind those rulings andlaws. Thus “The Book and the Wisdom” means the laws and the wisdom behind those laws. This isthe Miracle of Allah’s Revelations – they contain His laws as well as the Wisdom behind those laws.
“But their hearts are in confused ignorance of this, and there are, besides that, deeds of theirs,which they will (continue) to do – until, when We seize in punishment those of them who receivedthe good things of this world, behold they will groan in supplication. It will be said: ‘groan not insupplication this day, for you shall certainly not be helped by Us. My Ayaat used to be Recited<Tutla> to you, but you used to turn back on your heels in arrogance talking nonsense about it, likeone telling fables by night. Do they not ponder of over the Word, or has anything come to them thatdid not come to their fathers of old?” (23:63-68)
“But there are, among humans, who purchase idle Hadith, without knowledge, to mislead from thepath of Allah and throw ridicule: for such there will be a humiliating penalty. When Our Ayaat areRecited <Tutla> to such a one, he turns away in arrogance, as if he heard them not, as if therewere deafness in both his ears: announce to him a grievous penalty” (31:6-7)
Chapter 08How To Perform Salaat Then?
This is another question asked by people who want to derive their religion from other books besidesthe Book of Allah. However, many people fail to realize that the Salaat (or ritual prayer) does notcome to us from the books of Hadith. Salaat is a practice that we learn as children through imitationof our elders. Before we look at the important aspects of Salaat as described within the Qur’an, wemust justify this imitation.
We again remind the readers of the many Ayaat in the Qur’an, attesting to the fact that the Book ofAllah has EVERYTHING that we need for our Guidance:
“We have put forth for humans, in this Qur’an, every kind of example so that they may remember”(Qur’an 39:27).
"And We have revealed the Book to you which has the clear explanation of everything <wanazzalna_ 'alaikal kita_ba tibya_nal likulli shai'iw>, and a guidance and mercy and good news forthose who submit." (16:89)
“And certainly We have brought them a Book, which We have detailed <Fassalnahu> withknowledge, a guidance and mercy for a people who believe” (7:52)
The reader is reminded that EVERYTHING that is needed for our guidance is explained in DETAILwithin the Qur’an. Therefore, the logical consequence of this is that if we do not find something
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within the Qur’an, then that thing is NOT important for our Guidance.
Salaat was not something started by the Prophet Muhammad. It was practiced well before his timeby all nations. In fact, the Meccan polytheists also used to practice Salaat, as they were thedescendents of Prophet Ibrahim. The reason why their Salaat was incorrect was not because theywere doing the wrong actions; rather, it was incorrect because they were not making Salaat to theone and only God. We will see later in this chapter the things that make one’s Salaat invalid. Fornow we turn our attention to the Ayaat that establish that Salaat is to be practiced at is practiced inthe Sacred Masjid in Mecca:
“Surely, the first house appointed for humankind is that at Mecca, it is full of blessing andGUIDANCE for all the WORLDS” (3:96)
“And when We made the house a place of blessing and security for humankind, and TAKE ALL OFYOU FROM THE STANDING POSITION IF IBRAHIM (Muqaame Ibrahim) the SALAAT PERFORMED(MUSAL’A), and We covenanted with Ibrahim and Ismail to purify My House for those who compassaround and those who are in retreat and those who bow down and prostrate” (2:125)
The word “Musalla” is from the root word “Salah” just like the word “Musaffa” is from the root word“Saffa”. Saffa means “purification”, and Musaafa means “purification performed”. In the samemanner, Salah means “prayer”, and Musalla means, “prayer performed”. The above Verses make itclear that the prayer is to be performed as it is performed in the Sacred Mosque, which is a place forGuidance.
The Qur’an outlines the purpose of Salaat for us in no uncertain terms:
“Nay, seek (Allah's) help with patient perseverance and prayer<asalaat>: It is indeed hard, exceptto those who bring a lowly spirit” (2:45)
“O you who believe! Seek help with patient perseverance and prayer; for Allah is with those whopatiently persevere” (2:153)
These Ayaat establish that one of the purposes of Salaat is to communicate with Allah and seek Hishelp and make Dua to Him.
“It is not righteousness that you turn your faces Towards east or West; but it is righteousness- tobelieve in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend ofyour substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, forthose who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity;to fulfil the contracts which you have made; and to be firm and patient, in pain (or suffering) andadversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing”(2:177)
This Ayah establishes that body movements of turning this way or that way is NOT righteousness,but righteousness is to do good deeds and establish Salaat. Thus one of the purposes of Salaat is tomake us pure and help us do righteous deeds and ask for repentance if we make a mistake.
“Satan's plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, andhinder you from the remembrance of Allah, and from prayer: will you not then abstain?” (5:91)
“Recite what is sent of the Book by inspiration to you, and establish regular Prayer: for Prayerrestrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life)without doubt. And Allah knows the (deeds) that you do.” (29:45)
Here Shaitaan’s plan is given in opposition to Salaat and Allah’s remembrance. Thus the purpose ofSalaat is to also to keep remembering Allah and to guard against Shaitaan’s evil temptations.
“Verily, I am Allah: There is no god but I: So serve you Me (only), and establish regular prayer forcelebrating My praise” (20:14)
One of the most important purposes of Salaat is to celebrate the praise of Allah and keep remindingourselves for all the things He has provided for us.
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Now seeing that the Salaat fulfils so many important tasks, which are essential for our well being inthis world and in the hereafter, it would seem unfair if it were ONLY for the Muslims AFTER theProphet Muhammad. Allah is not unjust and He has given the gift of Salaat to ALL peoplethroughout human history. The following Ayaat establish that people before the Prophet Muhammadwere also making Salaat:
Moses and his people performed Salaat:
“We inspired Moses and his brother with this Message: ‘Provide dwellings for your people in Egypt,make your dwellings into places of worship, and establish regular prayers<asalaat>: and give gladtidings to those who believe!’” (10:87)
Shuaib and his followers performed Salaat and were rebuked for that by their enemies:
“They said: ‘O Shu'aib! Does your prayer<asalaatuka> command you that we leave off the worshipwhich our fathers practiced, or that we leave off doing what we like with our property? Truly, youare the one that forbears with faults and is right-minded!’” (11:87)
Jesus made Salaat all his life:
“And He hath made me blessed wheresoever I be, and has enjoined on me Prayer<salaat> andCharity as long as I live” (19:31)
Ibrahim and his followers were performing Salaat and he also prayed to Allah that among hisoffspring Allah make a people who continue to establish Salaat.
“O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by YourSacred House; in order, O our Lord, that they may establish regular Prayer: so fill the hearts ofsome among men with love towards them, and feed them with fruits: so that they may give thanks”(14:37)
“O my Lord! make me one who establishes regular Prayer<salaat>, and also among my offspring Oour Lord! and accept You my Prayer” (14:40)
Allah accepted this prayer of Prophet Ibrahim; his son Ismail and those after him continued toestablish Salaat as was Ibrahim’s prayer in 14:40 above.
“And mention Ismail in the Book; surely he was truthful in (his) promise, and he was a messenger,a prophet. He used to enjoin on his people Prayer and Charity, and he was most acceptable in thesight of his Lord.” (19:54-55)
The prayer of Ibrahim was not only fulfilled in the line of his son Ismail, but also in the line of hisother son Ishaq:
“And We gave him Ishaq and Yaqoub, a son's son, and We made (them) all good. And We madethem leaders, guiding (men) by Our Command, and We sent them inspiration to do good deeds, toestablish regular prayers, and to practise regular charity; and they constantly served Us”(21:72-73)
“Allah did aforetime take a covenant from the Children of Israel, and we appointed twelve captainsamong them. And Allah said: ‘I am with you: if you (but) establish regular prayers<salaat>, practiseregular charity, believe in my messengers, honor and assist them, and loan to Allah a beautifulloan, verily I will wipe out from you your evils, and admit you to gardens with rivers flowingbeneath; but if any of you, after this, resisteth faith, he hath truly wandered from the path orrectitude.’” (5:12)
One can certainly find other examples within the Qur’an where it is established that ALL people towhom Allah sent His messengers were commanded to establish Salaat. Thus Salaat is notsomething, which the people of Prophet Muhammad started, but it has been established for ALLhumanity.
“And those who were given the Book did not become divided except after clear evidence had come
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to them. And they have been commanded no more than this: To worship Allah, offering Him sinceredevotion, being true; to establish regular prayer; and to practice regular charity; and that is theReligion Right and Straight” (98:4-5)
In fact, not only all humanity, but ALL beings (whether living or dead) perform Salaat to Allah:
“Seest you not that it is Allah Whose praises all beings in the heavens and on earth do celebrate,and the birds (of the air) with wings outspread? Each one knows its own prayer<kullun qad alimaasalaatahu> and praise. And Allah knows well all that they do.” (24:41)
Thus Salaat is as universal a concept as perhaps eating and speaking. Perhaps Salaat is even moreso as it is also performed by non-living beings in the heavens and on earth. Verse 24:41 alsoestablishes that EVERYONE KNOWS THEIR SALAAT <KULLUN QAD ALIMAA SALAATAHU>.Therefore, according to the Qur’an, Salaat is part of every being’s nature.
Now, according to the Qur’an the MOST important aspect of the Salaat is that it is performed forNONE but Allah. This is the aspect of Salaat that is emphasized within the Qur’an. As we saw abovethat the people of Arabia (being the offspring of Ibrahim) were performing Salaat when the ProphetMuhammad came to them. Why was not their Salaat and Dua accepted by Allah? Was it becausethey were not making the right number of Rakaas? Was it because they were not doing its actions ina particular sequence? The answer to this is NO. The Qur’an, which we have seen above has leftNOTHING out of it, tells us why Allah will NOT accept someone’s Salaat:
“Say: ‘Truly, my prayer and my service of sacrifice, my life and my death, are (all) for Allah, theCherisher of the Worlds’”(6:162)
This is the key for the acceptance of one’s Salaat, i.e. that it is for Allah alone. If one performs ALLthe actions of Salaat with all the right number of Rakaas and sequences, but does not make that forAllah, the Salaat is INVALID.
“For Him (alone) is prayer in Truth: any others that they call upon besides Him hear them no morethan if they were to stretch forth their hands for water to reach their mouths but it reaches themnot: for the prayer of those without Faith is nothing but (futile) wandering (in the mind).” (13:14)
“They will say: ‘Did there not come to you your messengers with Clear Ayaat?’ They will say, ‘Yes’.They will reply, ‘Then pray! But the prayer of those without Faith is nothing but in error!” (40:50)
Thus any kind of prayer is NOT accepted if it is made to any other being besides Allah. Also if one isa hypocrite and rebellious to Allah, his Salaat and Zakaat are also not accepted by Allah:
“Say: Spend willingly or unwillingly, it shall not be accepted from you; surely you arerebellious<fasiqun>. The only reasons why their contributions are not accepted are: that they rejectAllah and His Messenger; that they come to prayer without earnestness; and that they offercontributions unwillingly.” (9:53-54)
Here, besides the prayer for Allah ONLY, another important aspect of Salaat is mentioned, i.e. oneMUST perform Salaat with earnestness and willingness.
Thus we identify the two most important aspects of Salaat: It must be for Allah and must be donewith a humble heart and willingness.
“The Hypocrites - they think they are over-reaching Allah, but He will over-reach them: When theystand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allahin remembrance” (4:142)
Here Allah identifies a reason why these people’s Salaat is NOT accepted. The reasons given areNOT that they did not do the right number of Rakaas, or did not perform the actions in a particularsequence. But the reason given are TWO: One, they do NOT hold Allah in Remembrance; and two,they do not do it with earnestness and humility.
Finally, Allah establishes that going through the actions or Rakaas of the Salaat does NOT do anygood unless the person does good deeds, and understand that the Salaat is for Allah, and Allah is
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the ALL-KNOWING, Watcher of all deeds, hidden or open:
“See you one who denies the Judgment? Then such is the person who repulses the orphan, andencourages not the feeding of the indigent. So woe to the performers of Salaat <Musaleen> who donot pay heed to their prayers; those who (want but) to be seen (of men), but refuse kind deeds.”(Chapter 107)
Here Allah is rebuking the performers of Salaat for what reason? Is it because their number ofRakaas is incorrect? Or is it because their sequence of actions is not correct? No, it is because theydo not learn lessons of kindness through the medium (known as Salaat) of communication withAllah.
To summarize, we see that the Qur’an does NOT emphasize on the different actions of Salaat, butthat Salaat be performed with humility to Allah alone and be accompanied by kind actions towardsothers. Now, the Qur’an does mention some of the important ACTIONS of Salaat. These actions are“Qiam”, “Rukuh” and “Sujud”. It also tells us to perform Allah’s Tasbih and Recite the Qur’an duringSalaat. Please see for example, 39:68; 51:45; 3:191; 4:5; 5:98; 25:68; 5:55; 38:24; 2:43; 3:43;9:112; 7:11; 7:120, etc.
In the Muslim World, there are many schools of Thoughts and they all have differences in theirSalaat. However, as long as they are fulfilling the basic requirements as outlined within the Qur’an,and are NOT doing anything that CONTRADICTS the Qur’an, then their Salaat is valid as long as it isperformed for Allah’s sake only. Who is performing Salaat according to the Sunnah? The answer isvery simple – If a person performs Salaat for the sake of Allah in all humility and performs theactions outlined within the Qur’an, and does not do anything contradictory to the Qur’an, then he isperforming the Salaat according to the Sunnah of the Messenger.
Some people get very paranoid at this flexible suggestion. They start making unreasonable claimsthat this way everyone will be performing Salaat in his/her own way. This scenario, Thoughpossible, is utterly unreasonable. We must remember that we are dealing with human beings thatare supposed to use their common sense and Aqal as suggested strongly by the Qur’an. Thequestion is why would someone deliberately change the Salaat he has been taught? Let us look atan example to illustrate the situation in a more unbiased manner:
When we are growing up we learn that the word “Apple” is spelled with the letter “A”. When wegrow up, we learn that the spelling of the apple is not what is important; rather it is the NUTRITIONof the apple that is important. After learning this fact, do we all start to spell the word “Apple” withother letters besides “A”? The answer is “NO!” Similarly, when we are growing up we learn theSalaat from our parents. Later when we read the Qur’an we learn that the “NUTRITION” of theSalaat is that it is performed for Allah’s sake only with all humility. We also find that the actions ofthe Salaat that we were taught as a child do not contradict the Qur’an. Why would we suddenly thenwant to change the actions of the Salaat? Did we change the spellings of the word “apple” when wefound out that an apple’s essence is its nutrition and not its spelling?
In conclusion, we must remember that the Qur’an is a COMPLETE and DETAILED Book of Guidancewith NOTHING LACKING. The Qur’an has outlined where we should get our Salaat from and it hasalso identified the “nutritious” aspects of the Salaat in detail. Had every single action of the Salaatbeen important for our Guidance, Allah would have DETAILED it in His COMPLETE Book.
Chapter 09Our Ancestors
When all else fails, the proponents of Hadith repeat the age-old “argument” of “Our parents and ourteachers and our scholars cannot be wrong and we will guide ourselves in their footsteps”. Thisargument is flawed and has been identified within the Qur’an as the biggest hindrance in the path ofaccepting the truth of Allah’s revelations. Whenever Allah sent a Message to the people, they alwaysresisted. Here are some of the examples of why people would not follow the Guidance delivered bythe Messengers of Allah:
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"And when it is said to them: `Follow what Allah has revealed!’ They say: `Nay! We will follow whatwe found our ancestors following.' What ! Even Though their Ancestors were void of wisdom andguidance?" (2:170)
When Prophet Nuh called them towards Allah’s Guidance, they replied to him:
"..Never did we hear such a thing among our Ancestors of old." (23:24)
When Prophet Hud told his people to not consider anyone or anything worthy of service besidesAllah, they rebuked him and said:
"..Have you come to us that we may serve Allah alone and leave that which our Ancestors served..?"(7:70)
Similar answers were given to Prophet Salih and Prophet Shuaib:
"..Do you forbid us that which our Ancestors served?" (11:62)
"O Shuaib, does your Salat order that we leave of that which our Ancestors served." (11:87)
When Prophet Ibrahim showed them that they need to use their reason and serve only Allah, theyhad but one reply for him:
"They said:`Nay we but found our Ancestors doing thus what we do!" (26:74)
When people hear “new” things from Allah’s revelations, they are amazed at it and refuse to believein it because they never heard such a thing from their ancestors. This was their response whenProphet Moses gave them the clear revelations of Allah:
"..Never did we hear the like among our Ancestors of old!" (28:36)
When someone tries to get the people to focus on Allah’s revelations alone, they always accuse himof trying to create innovations and divert them from the path of their “righteous” ancestors. Whenthe Prophet Muhammad came to his people and started delivering the Qur’an, they accused him ofinnovations in the religion of their ancestors:
"..This is just a Man whose intention is to oppose you from that which your Ancestors served.."(34:43)
Today the Muslims have fallen in the same trap of Shaitaan. They insist that everything andanything passed down to them by their ancestors is Islam. Volumes have been written to show thepiety of their scholars and Imams of the past. Whether these people were pious or not are for Allahto decide, but the Muslims today insist that since these people were pious, they could never havebelieved in what they believed in. This argument is logically flawed as the piety of an individual doesnot necessarily reflect that everything he believes is the truth. We must remember that all humanbeings go through a learning process all their lives and it is finally Allah who will judge who is piousand who is not as it is only Allah who knows the inner most secrets of the heart. The Qur’an hasgiven a very simple answer to such faulty logic:
"They were a people that have passed away. For them is what they earned and for you is what youearn. And you will not be questioned as to what they did." (2:141)
Thus each sects insistent on proving its set of scholars and its set of Hadith as true is an effort thatwill avail them nothing as it is only what they follow and what they believe that they will bequestioned about. The Muslim “scholarship” today is full of references to Hadith and past scholarsand very little is mentioned from the Qur’an. In fact, one finds that in most cases the Qur’an is usedin as much as is needed to point people to other sources. For example, many works use only theQur’anic Ayaat of “Obey Allah and obey the Messenger” to establish a basis of their discussion,which then is entirely developed using Hadith. As one person rightly suggested that every Muslimknows “two Hadith and one Qur’anic Ayah”, pointing to the fact that the Muslim scholarship and lawis based more on Hadith than the Book of Allah itself.
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The Qur’an refutes this type of mentality and in the words of Prophet Yusuf, it says:
"If not Him you serve nothing but names which you have invented, you and your Ancestors.."(12:40)
Today the Qur’an is hidden under the dust of thousands of books of Tafsir and Hadith, and thepeople insist that one must go to either Imams or Sheikhs to understand the Book of Allah. WhenQur’anic Ayaat are recited to them, they refuse to listen to them unless they confirm to one of theiraccepted scholar’s interpretation. This kind of blind following only is a direct result of people refusingto use the gift of Aqal that Allah has bestowed on all human beings. Rather than study the Qur’anand do their own Jehad, the Muslims want to follow FORMULAS contained in the books of theirscholars and the books of Hadith. Allah never authenticated any other book besides the Qur’an. Torush and follow other books and other people can lead only to destruction in this life and the lifebeyond:
" What! Have We given them a Book before this to which they are holding fast?" (43:21) "Nay! Theysay:`We found our Ancestors following a certain way and we will guide ourselves by theirfootsteps." (43:22)
"Then their return is to the blazing (fire)." (37:68) "Surely they found their Ancestors on the wrongpath." (37:69) "So they (too) rushed down their footsteps." (37:70)
And why is their end so destructive? Because when Allah’s Ayaat were recited to them, they wouldtake refuge in the books of their ancestors and their established formulas rather than contemplatingon the Ayaat:
"The fire will burn their faces and they will grin therein with their lips displaced." (23:104) "Werenot my Ayaat (verses) rehearsed to you and you did but treat them as falsehoods?"(23:105) "Theywill say:`Our Sustainer! Our misfortune overwhelmed us and we became a people astray!" (23:106)
Having looked at the problems with following ancestors without using one’s own Aqal, we now turnour attention to the question of Guidance. If we are to study the Qur’an on our own, then who willguide us? Though, it is desirable to study the Qur’an with other seekers of guidance, the finalGuidance comes only from Allah. Yes! Allah can Guide us in many ways – He may choose to Guideus through and ant, or a tree or a poisonous snake, and indeed, through a scholar. However, theproblem comes when we as human beings DECIDE how we will be guided. One should ONLY seekGuidance from Allah, then it is up to Allah to decide how He will Guide us.
Today, the Muslim world is full of scholars and “guides” who have taken the responsibility to guidepeople to the truth. Most of these people are probably very sincere and it is definitely desirable thatone shares his ideas with others if he thinks that these ideas might help others. The problem,however, is not these scholars, but the problem is their followers. It is the followers who blindlyfollow whatever their scholars say. It is the duty of ever individual to ONLY seek Allah’s Guidanceand to study the Qur’an with reason, meaning that the Qur’an should be used as Al-Furqaan (The –Criterion) for judging the truth behind any scholar’s statements.
Let us now see how the Qur’an defines Guidance and Who it points to as The Guide:
"Alif Lam Mim. This is the Book; in it is GUIDANCE sure, without doubt, to those who are consciousof Allah; Who believe in the Unseen, are steadfast in prayer, and spend out of what We haveprovided for them; And who believe in the Revelation sent to You, and sent before your time, and(in their hearts) have the assurance of the Hereafter."(2:1-4)
This Ayah at the beginning of Surah Baqarah states very clearly the purpose and the audience ofthis Book, the Qur’an.
So who is it that the Qur’an points to as the provider of Guidance? The ONLY Being that the Qur’anpoints to is Allah.
“Verily We take upon Ourselves to guide, And verily unto Us (belong) the End and the Beginning.”(92:12-13)
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"Say:'The Guidance of Allah, that is the only Guidance'.."(2:120)
The next logical question is how we seek Allah’s Guidance?
“The month of Ramazan is that in which the Quran was revealed, the GUIDANCE to men and clearproofs of the guidance and the criterion(Furqaan)…”(2:185)
“And certainly We have brought them a Book which We have made clear with knowledge, aGUIDANCE and a mercy for a people who believe.”(7:52)
“Ta Sin! These are the verses of the Quran, the clear Book. The GUIDANCE and good news for thosewho believe” (27:1-2)
“Surely this Quran declares to the children of Israel most of what they differ in. And most surely it isa GUIDANCE and a mercy for those who believe”(27:76-77)
“Allah has revealed the best sayings in the form of a Book conformable in its various parts,repeating, whereat do shudder the skins of those who desire their Lord, then their skins and theirhearts become pliant to the remembrance of Allah; this is Allah's GUIDANCE, He guides with itwhom He pleases; and (as for) him whom Allah leaves to stray, there is no guide for him.”(39:23)
“Surely We have revealed to you the Book with the truth for the sake of humans; so whoeverfollows the GUIDANCE, it is for his own soul and whoever errs, he errs only to its detriment; andyou are not a custodian over them.”(39:41)
In no uncertain terms, Allah has established that in order to seek His Guidance, we must go to HisBook - the Qur’an. There is no other book (except for Allah’s other revealed Books) pointed out byAllah for the purpose of Guidance. In addition, the Qur’an also gives us an example of how the Jinnswere Guided just by the Qur’an:
“Say: It has been revealed to me that a party of the jinn listened, and they said: Surely we haveheard a wonderful Quran, Guiding to the right way, so we believe in it, and we will not set up anyone with our Lord”(Qur’an 72:1-2)
“'And as for us, since we have listened to the Guidance, we have accepted it: and any that believesin his Lord has no fear, either of a short (account) or of any injustice.”(Qur’an 72:13)
We see in these verses it is implied that the Prophet was not even aware of when the Jinns werelistening to the Qur’an, until this Ayah came to him and revealed to him the story of these Jinns.These Jinns received Guidance from what? Did they use Hadith? Did they go and “study” the Qur’an“FORMALLY” under a “Shaikh”? The answers to these questions is “NO”. The answer is that theylistened to the Qur’an and received Guidance from it with the help of Allah.
But there are people who would say, “But what about the books of Hadith, and what about ourUlama?” Well, again the Qur’an has provided answers for that:
“Say: Is there any of your associates who guides to the truth? Say: Allah Guides to the truth. Is Hethen Who guides to the truth more worthy to be followed, or he who himself does not go arightunless he is guided? What then is the matter with you; how do you judge? And most of them do notfollow (anything) but conjecture; surely conjecture will not avail aught against the truth; surelyAllah is cognizant of what they do. And this Quran is not such as could be forged by those besidesAllah, but it is a verification of that which is before it and a clear explanation of the Book, there isno doubt in it, from the Lord of the worlds.”(Qur’an 10:35-37)
It is important to highlight the part of the Verses, which say “Is He then Who guides to the truthmore worthy to be followed, or he who himself does not go aright unless he is guided? What then isthe matter with you; how do you judge?” No matter how pious and righteous any Imam or scholaris, the fact is that he/she could not have been Guided were it not for the Mercy of Allah. So theobvious question is “Who do we SEEK for guidance?” Do we seek humans who themselves needAllah’s Guidance, or do we seek the SOURCE Itself? The answer should be obvious:
“Verily those whom you call upon besides Allah are servants like unto you: Call upon them, and let
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them listen to your prayer, if you are (indeed) truthful!”(Qur’an 7:194)
“Say: Shall we call others besides Allah, which does not benefit us nor harm us, and shall we bereturned back on our heels after Allah has guided us, like him whom the Shaitaans have made tofall down perplexed in the earth? He has companions who call him to the right way, (saying): Cometo us. Say: Surely the guidance of Allah that is The-Guidance, and we are commanded that weshould submit to the Lord of the worlds.”(Qur’an 6:71)
If Allah has clearly established that it is His Book only that should be sought for Guidance, thenthere should be no “ifs” and “buts” from at least those who claim to believe that the Qur’an isrevealed by Allah. But sadly, the path of Hadith is hard to leave and the Muslim comes back againand again to somehow authenticate other books besides the Qur’an – they do this withoutconsidering the consequences of such an effort:
“These are they who buy error for the right direction and chastisement for Guidance; how bold theyare to encounter fire. This is because Allah has revealed the Book with the truth; and surely thosewho seek causes of dispute in the Book are in a great schism. It is not righteousness that you turnyour faces towards the East and the West, but righteousness is this that one should believe in Allahand the last day and the angels and the Book and the prophets, and give away wealth out of love forHim to the near of kin and the orphans and the needy and the wayfarer and the beggars and for(the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performersof their promise when they make a promise, and the patient in distress and affliction and in time ofconflicts-- these are they who are {rue (to themselves) and these are they who guard (againstevil).”(Qur’an 2:175-177)
Why is the Muslim world so insecure now? Is it because of the West, or is it their own doing? Thosewho confuse the clarity in the Qur’an with other books are the people who are responsible for thesituation of the Muslims today. Had they not confused Allah’s clear Guidance in the Qur’an withother books, they would be in security today as Allah has Promised:
"It is those who believe and confuse not their beliefs with wrong - that are (truly) in security, forthey are on (right) guidance."(Qur’an 6:82)
“And on the day when We will raise up in every people a witness against them from amongthemselves, and bring you as a witness against these-- and We have revealed the Book to youexplaining clearly everything, and a guidance and mercy and good news for those who submit.”(Qur’an 16:89)
Why are the Muslims to reluctant to trust in Allah? When Allah has promised that anyone who seeksonly His Guidance will be guided, then why do Muslims today run to their respective scholars to getfatwas (religious rulings) for this thing and that? Perhaps some day the Muslim world will changethis attitude and put their complete trust in Allah. If Allah has promised Guidance, He will alsocreate the means for Guidance:
“And Allah increases in guidance those who seek His Guidance; and ever-abiding good works arewith your Lord best in recompense and best in yielding fruit.”(Qur’an 19:76)
Chapter 10The Arabic Syndrome
The arguments from the other side have not ended yet. They come back yet again and say that if weare not to seek our scholars for Guidance then how do we even learn the Arabic language to be ableto read the Qur’an? In this chapter we will discuss their false argument, which can be summarizedas follows:
In short, their argument can be summarized as follows:
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"The Qur’an is a PERFECT Book, but to ACCESS it we need the Arabic language, which is taught byimperfect human beings (i.e an OUTSIDE source). Thus, if we use an outside source (Arabiclanguage) to access the Qur’an, we MUST also use other outside sources like the historical recordspreserved by human beings, in particular the books of Hadith, to understand the Qur’an".
We will see how this kind of an argument is a theological as well as a logical mistake. Before we getinto the Arabic language, we need to identify the basic DEPENDANCIES of human existence. Thesedependencies can be divided into two categories - One "Natural Dependencies", and the other"Forced Dependencies". For example, a human being is NATURALLY dependent upon a tongue tospeak. But a "stereo" or a microphone is a FORCED dependency as far as the human ability to speakgoes. In other words, a NATURAL dependency is something without which a human being CANNOTperform a particular function. Whereas a FORCED dependency is something without which the basicfunction can be performed.
Now, the Qur’an says that it is Allah Who CREATED us. Yet, none of us came into existence withoutthe AID of our PARENTS. Thus TWO PARENTS is a NATURAL dependency for our existence. This doesnot mean that Allah did NOT create us and our parents created us - it only means that this is part ofour natural existence since we live in a material world.
I am sure that most of us have aunts and uncles who love us a great deal and may have aided ourparents in rearing us. However, my aunts and uncles are NOT necessary for my existence. I coulddefinitely have come into existence and grown to adulthood WITHOUT my aunts and uncles. Ifsomeone says that since I needed my parents to come into existence, I also needed my aunts anduncles to come into existence, that would be logically a false argument. The logical problem here isthat the person is using one set, 'A' (my parents in this case) to form the premise, and another set,'B' (my uncles and aunts) to form a conclusion. In this particular case, the characteristics of set Aare DIFFERENT from the characteristics of set B when looked at in the context of my EXISTANCE.
The second thing to note in the above example is that even though my parents may be NECESSARYfor my existence, they do NOT take the role of the Creator. They are simply there as a mechanismdevised by the Creator for perpetuating human existence.
Now we turn to the example of Arabic Language. Allah tells us in the Qur’an:
"Most Gracious! Taught the Quran. He created humankind, and taught them power of expression"(55:1-4)
Thus humans are dependent upon "power of expression" <bayaan> to communicate with otherhumans 0 and definitely, to communicate verbally, the human species is dependent upon languageand speech. Just as a person needs ears to hear, a tongue to speak, a nose to smell, a brain to thinkand parents to exist, he also needs language to communicate.
The Qur’an is ENOUGH for us, but in this finite world of dependencies, to access its words, humansare naturally dependent on at least some of the following:
1. The existence of a human to read it. 2. The human must have a well functioning brain tounderstand it. 3. The human must have eyes to read to see the words, or ears to listen if the humanis blind or illiterate. 4. The human must have hands to carry the Qur’an from one place to anotherand turn its pages as he reads. 5. The human must have a tongue to recite it. 6. The human mustknow the language to make sense of the scribbling on the pages. (To read the original Arabic, thehuman MUST know the Arabic language. To read a translation, the human MUST know the languageof translation)
If any of the above faculties is missing, one may not be able to read/listen or understand to theQur’an. Compare this with the PARENTS example, where my existence is dependent upon myparents. Similarly, one's ability to read/listen to the Qur’an is based on the above characteristics.Thus these characteristics are the NATURAL dependencies for reading/listening to the Qur’an.
However, Anyone with these faculties can open a Qur’an and start reading the Qur’an. Theknowledge of Hadith/history however, does not posses this NATURAL quality. Please compare thiswith the example of aunts and uncles, who are not required for my existence. Thus, this wholeargument of comparing the Arabic language with Hadith is illogical and is a grave fallacy - one must
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know the Arabic language to understand the Qur'an, but that does not imply that one must alsostudy the Hadith books to understand the Qur'an.
Having seen the logical flaw in the argument, let us also see some other consequences of such anargument. The Prophet Muhammad was DEPENDENT upon the Arabic language to receive and teachthe Qur’an. From whom did he learn the Arabic language? It was the very same Kuffar (Rejecters)who were his enemies. Since the Prophet Muhammad was DEPENDENT upon the KUFFAR for theArabic language, should he should he then also have accepted THEIR version of history andGuidance? The answer is NO. Why? Because language is a NATURAL characteristic of humanexistence, whereas recorded/oral history is not. The same argument can be applied to all hiscompanions and ALL the righteous people before and after him.
This argument can also be applied to asHaab ul-kahf (the companions of the cave). They are notidentified as prophets in the Qur’an, but as “Righteous Youth”. They left their people because theirpeople were unjust. Were not asHaab ul-kahf dependant upon the language TAUGHT andperpetuated by their people to read/speak and converse with each other about what is right andwhat is wrong? Thus, according to the logically flawed argument identified above, they should alsohave accepted the version of law and history written by the very same people who preserved theirlanguage.
Could Mary have understood what the Angel said to her about Jesus had she not known the Aramaiclanguage of the Jewish people she belonged to? The answer is NO. She was dependant on thatlanguage PERPETUATED by the very same people who later tried to kill her son.
Let us move into modern times. Was English the mother language of Rev. Martin Luther King Jr.'sancestors in Africa? The answer is NO. It was the language of the slave masters who brought hisancestors from Africa. However, MLK was DEPENDENT on this English language to STUDY the lawsand constitution of the United States. It was this same language (introduced to his ancestors by theSLAVE MASTERS) which he used to express himself so eloquently in his fight for civil rights and forequality among races in the U.S. However, if he was dependant on the slave masters of hisancestors to learn the English language, which he himself learned from his parents, does that meanhe should have accepted their version of history and justice also? The answer is clearly NO.
We have seen the logical mistake and the consequences of following such an argument above. Thisargument is nothing but the example of a "drowning man clutching onto a straw". The proponents ofHadith have NO proof for their Hadith from the Qur’an. Thus they are ready to cling to anything andeverything that comes their way without considering the logical implications of their arguments.
To conclude, I would also like to point out that although knowledge of the Arabic language isrequired to ACCESS the Original Qur’anic Text; it is NOT what DEFINES the Qur’anic meanings. TheQur’an defines its own meanings. Anyone who studies the Qur’an with care notices that the Qur’anitself defines the Qur’anic meanings of (many) words. Here are a few examples: The word “Kaffir” inclassical Arabic means “the one who rejects”. However, the Qur’an uses this word to mean “The onewho rejects the Message of Allah”. Historians also tell us that the idolaters of Mecca knew aboutAllah. But the Qur’an defines Allah as the “One and ONLY God” with His many attributes. In fact,when one reads the Qur’an, one sees that the Qur’an defines its own terminology and is not alwaysdependent upon the general classical Arabic terminology used in its time. In addition, the Qur’an isnot meant just for the Arabs, but for anyone who seeks Allah’s Guidance:
“Had We sent this is as a Qur’an other than Arabic, they would have said: ‘Why are its verses notexplained in detail?’ What! Non-Arab or Arab, say: ‘It is a Guide and a Healing to those who believe;and for those who believe not, there is a deafness in their ears and it is obscure to them. Such arecalled to from afar” (41:44)
Conclusion
We have seen in the preceding chapters that the Qur’an is a complete and detailed Book of guidancefor all times and all places. It is the Book, which guided the conduct of the best of Allah’s creation,our beloved Prophet Muhammad. He used to call the Qur’an his ONLY standing miracle – and a
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miracle it is for it contains not only the guidelines for our conduct, but it also contains the wisdombehind it. The Book explains itself, and in addition, it has preserved the “Best Example” of not onlythe Prophet Muhammad, but of all the other Messengers of Allah. To hide this Book – this miracle –under the dust of tradition and Hadith is to deny ourselves of its promised miraculous blessings –the blessings that have the power to transform human souls and change the course of nations.Today, if the Muslims clear off the dust from this Book and follow the true Sunnah of the ProphetMuhammad by making the Qur’an the ONLY criterion for right and wrong, the world can still see themiraculous rise of a nation from the darkness as was witnessed fourteen hundred years ago.
Finally, I would like to assert that my purpose behind writing this book is not to insult any truescholars and seekers of the truth. Rather, the purpose is to take the Muslim nation back to thebasics. For indeed, the books of Hadith may have a historical value, and they may contain certaintruthful reports. As such they should be valued and studied just like the Christian Bible should bevalued and studied or like the alleged sayings of the other wise people of the past. However, when itcomes to religious laws and judgments and guidance, it is ONLY the Qur’an that should be sought, aswas the practice of the Messenger himself.
Appendix (under construction)
Alleged Verses that are not in the Quraan:
Muslim: Book 8, Number 3421: Narrated Aisha: It had been revealed in the Qur'an that ten clearsucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings andAllah's Apostle (peace_be_upon_him) died and it was before that time (found) in the Qur'an (andrecited by the Muslims).
Muslim: Book 8, Number 3427: Narrated Aisha: Umm Salamah said to Aisha: A young boy who is atthe threshold of puberty comes to you. I, however, do not like that he should come to me,whereupon Aisha said: Don't you see in Allah's Messenger (peace_be_upon_him) a model for you?
She also said: The wife of AbuHudhayfah said: Messenger of Allah, Salim comes to me and now he isa (grown-up) person, and there is something that (rankles) in the mind of AbuHudhayfah about him,whereupon Allah's Messenger (peace_be_upon_him) said: Suckle him (so that he may become yourfoster-child), and thus he may be able to come to you (freely).
Malik’s Muwatta: Book 41, Number 41.1.8: Malik related to me from Ibn Shihab from Ubaydullah ibnAbdullah ibn Utba ibn Masud that Abdullah ibn Abbas said, "I heard Umar ibn al-Khattab say,'Stoning is in the Book of Allah for those who commit adultery, men or women when they aremuhsan and when there is clear proof of pregnancy or a confession.'"
Malik’s Muwatta: Book 41, Number 41.1.10: Malik related to me that Yahya ibn Said heard Said ibnal-Musayyab say, "When Umar ibn al-Khattab came from Mina, he made his camel kneel atal-Abtah, and then he gathered a pile of small stones and cast his cloak over them and dropped tothe ground. Then he raised his hands to the sky and said, 'O Allah! I have become old and mystrength has weakened. My flock is scattered. Take me to You with nothing missed out and withouthaving neglected anything.' Then he went to Madina and addressed the people. He said, 'People!Sunan have been laid down for you. Obligations have been placed upon you. You have been leftwith a clear way unless you lead people astray right and left.' He struck one of his hands on theother and then said, 'Take care lest you destroy the ayat of stoning so that one will say, "We do notfind two hadds in the Book of Allah." The Messenger of Allah, may Allah bless him and grant himpeace, stoned, so we have stoned. By He in Whose Hand my self is, had it not been that peoplewould say that Umar ibn al-Khattab has added to the Book of Allah ta-ala, we would have written it,"The full-grown man and the full-grown woman, stone them absolutely." We have certainly recitedthat.'"
Malik said, "Yahya ibn Said said Said ibn al-Musayyab said, 'Dhu'l-Hijja had not passed before Umarwas murdered, may Allah have mercy on him.' "
Yahya said that he had heard Malik say, "As for his words 'The full-grown man and the full-grownwoman' he meant, 'The man and the woman who have been married, stone them absolutely.' "
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(Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "al Itqan fi `ulum al Qur'an", Halabi, Cairo,1935/1354, pt 1, p. 60) : ibn `Abbas asked `Uthman what possessed him to place surat al Anfal,one of the mathani, with Bara'a, one of the mi'in, join them with no bismillah between them andplace them among the seven lengthy suras. `Uthman replied that often the Prophet received quitelong revelations. He would call for one of the scribes and say, 'Put these verses in the sura in whichso-and-so occurs.' Anfal was among the first of the Medina revelations and Bara'a among the last.Since its contents resembled those of Anfal, `Uthman took it to belong with it, for the Prophet haddied without explaining that it was part of it. (Jalal al Din `Abdul Rahman b. abi Bakr al Suyuti, "alItqan fi `ulum al Qur'an", Halabi, Cairo, 1935/1354, pt 1, p. 65) Malik had a shorter explanation forthe absence of this bismillah. The beginning of Bara'a fell out and its bismillah fell out with it.
(Burhan al Din al Baji, "Jawab", MS Dar al Kutub, Taimur "majami`", no. 207, f. 14) `Ali reportedthat the stoning verse had been revealed but those who bore it together with other verses in theirmemories perished in the Yemama.
Prophet’s Strange Behavior:
Bukhari:Volume 1, Book 5, Number 282: Narrated Anas bin Malik: The Prophet used to visit all hiswives in one night and he had nine wives at that time.
Bukhari:Volume 1, Book 5, Number 268: Narrated Qatada: Anas bin Malik said, "The Prophet usedto visit all his wives in a round, during the day and night and they were eleven in number." I askedAnas, "Had the Prophet the strength for it?" Anas replied, "We used to say that the Prophet wasgiven the strength of thirty (men)." And Sa'id said on the authority of Qatada that Anas had toldhim about nine wives only (not eleven).
Bukhari: Volume 1, Book 4, Number 225: Narrated Hudhaifa': The Prophet and I walked till wereached the dumps of some people. He stood, as any one of you stands, behind a wall and urinated.I went away, but he beckoned me to come. So I approached him and stood near his back till hefinished.
Bukhari: Volume 1, Book 4, Number 224: Narrated Hudhaifa: Once the Prophet went to the dumpsof some people and passed urine while standing. He then asked for water and so I brought it to himand he performed ablution.
Bukhari: Volume 1, Book 4, Number 147: Narrated 'Abdullah bin 'Umar: People say, "Whenever yousit for answering the call of nature, you should not face the Qibla or Bait-ulMaqdis (Jerusalem)." Itold them. "Once I went up the roof of our house and I saw Allah's Apostle answering the call ofnature while sitting on two bricks facing Bait-ul-Maqdis (Jerusalem) (but there was a screencovering him. ' (FatehAl-Bari, Page 258, Vol. 1).
Bukhari: Volume 1, Book 4, Number 234: Narrated Abu Qilaba: Anas said, "Some people of 'Ukl or'Uraina tribe came to Medina and its climate did not suit them. So the Prophet ordered them to go tothe herd of (Milch) camels and to drink their milk and urine (as a medicine). So they went asdirected and after they became healthy, they killed the shepherd of the Prophet and drove away allthe camels. The news reached the Prophet early in the morning and he sent (men) in their pursuitand they were captured and brought at noon. He then ordered to cut their hands and feet (and itwas done), and their eyes were branded with heated pieces of iron, They were put in 'Al-Harra' andwhen they asked for water, no water was given to them." Abu Qilaba said, "Those people committedtheft and murder, became infidels after embracing Islam and fought against Allah and His Apostle ."
Abu Dawood:Book 38, Number 4357: Narrated AbuzZinad: When the Apostle of Allah(peace_be_upon_him) cut off (the hands and feet of) those who had stolen his camels and he hadtheir eyes put out by fire (heated nails), Allah reprimanded him on that (action), and Allah, theExalted, revealed: "The punishment of those who wage war against Allah and His Apostle and strivewith might and main for mischief through the land is execution or crucifixion."
Abu Dawood: Book 38, Number 4359: Narrated Abdullah ibn Abbas: The verse "The punishment ofthose who wage war against Allah and His Apostle, and strive with might and main for mischiefthrough the land is execution, or crucifixion, or the cutting off of hands and feet from opposite side
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or exile from the land...most merciful" was revealed about polytheists. If any of them repents beforethey are arrested, it does not prevent from inflicting on him the prescribed punishment which hedeserves.
Abu Dawud: Book 16, Number 2839: Narrated Abdullah ibn Mughaffal: The Prophet(peace_be_upon_him) said: Were dogs not a species of creature I should command that they all bekilled; but kill every pure black one.
Abu Dawud: Book 16, Number 2840: Narrated Jabir ibn Abdullah: The Prophet of Allah(peace_be_upon_him) ordered to kill dogs, and we were even killing a dog which a woman broughtwith her from the desert. Afterwards he forbade to kill them, saying: Confine yourselves to the typewhich is black.
“Explanations” of the Quraan:
Bukhari:Volume 6, Book 60, Number 80: Narrated Abu Huraira: The Verse:--"You (true Muslims)are the best of peoples ever raised up for mankind." means, the best of peoples for the people, asyou bring them with chains on their necks till they embrace Islam.
Hanbal: Vol 1, page 177: Abi Said al Khudri reported that the Prophet said, "Do not write downanything from me except the Quran. Whoever writes down anything other than the Quran musterase it."
Muslim: Book 41, Number 7147: Narrated AbuSa'id al-Khudri: Allah's Apostle (peace_be_upon_him)said: Do not take down anything from me, and he who took down anything from me except theQur'an, he should efface that and narrate from me, for there is no harm in it and he who attributedany falsehood to me (this part in italics seems an obvious addition to the hadith – it makes no sensethat first the Messenger forbids the writing of his hadeeth and then in the same sentence he saysthere is no harm in it) - and Hammam said: I think he also said: "deliberately" - he should in factfind his abode in the Hell-Fire.
Abu Dawud: Book 25, Number 3640: Al-Muttalib ibn Abdullah ibn Hantab said: Zayd ibn Thabitentered upon Mu'awiyah and asked him about a tradition. He ordered a man to write it. Zayd said:The Apostle of Allah (peace_be_upon_him) ordered us not to write any of his hadith. So he erasedit.
Bukhari: Volume 6, Book 60, Number 14: Narrated Abu Said Al-Khudri: Allah's Apostle said, "Noahwill be called on the Day of Resurrection and he will say, 'Labbaik and Sa'daik, O my Lord!' Allah willsay, 'Did you convey the Message?' Noah will say, 'Yes.' His nation will then be asked, 'Did heconvey the Message to you?' They will say, 'No Warner came to us.' Then Allah will say (to Noah),'Who will bear witness in your favor?' He will say, 'Muhammad and his followers. So they (i.e.Muslims) will testify that he conveyed the Message. And the Apostle (Muhammad) will be a witnessover yourselves, and that is what is meant by the Statement of Allah "Thus We have made of you ajust and the best nation that you may be witnesses over mankind and the Apostle (Muhammad) willbe a witness over yourselves." (2.143)
Bukhari: Volume 6, Book 60, Number 32: Narrated 'Ata: That he heard Ibn 'Abbas reciting theDivine Verse:-- "And for those who can fast they had a choice either fast, or feed a poor for everyday.." (2.184) Ibn 'Abbas said, "This Verse is not abrogated, but it is meant for old men and oldwomen who have no strength to fast, so they should feed one poor person for each day of fasting(instead of fasting)."
Bukhari: Volume 6, Book 60, Number 33: Narrated Nafi: Ibn 'Umar recited: "They had a choice,either fast or feed a poor for every day.." and added, "This Verse is abrogated."
Bukhari: Volume 6, Book 60, Number 34: Narrated Salama: When the Divine Revelation: "For thosewho can fast, they had a choice either fast, or feed a poor for every day," (2.184) was revealed, itwas permissible for one to give a ransom and give up fasting, till the Verse succeeding it wasrevealed and abrogated it.
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Bukhari: Volume 6, Book 60, Number 36: Narrated Ash-Sha'bi: 'Adi took a white rope (or thread)and a black one, and when some part of the night had passed, he looked at them but he could notdistinguish one from the other. The next morning he said, "O Allah's Apostle! I put (a white threadand a black thread) underneath my pillow." The Prophet said, "Then your pillow is too wide if thewhite thread (of dawn) and the black thread (of the night) are underneath your pillow! "
Bukhari: Volume 6, Book 60, Number 38: Narrated Sahl bin Sad: The Verse:-- "And eat and drinkuntil the white thread appears to you distinct from the black thread." was revealed, but: '... of dawn'was not revealed (along with it) so some men, when intending to fast, used to tie their legs, onewith white thread and the other with black thread and would keep on eating till they coulddistinguish one thread from the other. Then Allah revealed' ... of dawn,' whereupon they understoodthat meant the night and the day.
Bukhari: Volume 6, Book 60, Number 444: Narrated Yahya bin Abi Kathir: I asked Aba Salama bin'Abdur-Rahman about the first Sura revealed of the Qur'an. He replied "O you, wrapped-up (i.e. AlMuddaththir)." I said, "They say it was, 'Read, in the Name of your Lord Who created,' (i.e. SuratAl-'Alaq (the Clot)." On that, Abu Salama said, "I asked Jabir bin 'Abdullah about that, saying thesame as you have said, whereupon he said, 'I will not tell you except what Allah's Apostle had toldus. Allah's Apostle said, "I was in seclusion in the cave of Hiram', and after I completed the limitedperiod of my seclusion. I came down (from the cave) and heard a voice calling me. I looked to myright, but saw nothing. Then I looked up and saw something. So I went to Khadija (the Prophet'swife) and told her to wrap me up and pour cold water on me. So they wrapped me up and pouredcold water on me." Then, 'O you, (Muhammad) wrapped up! Arise and warn,' (Surat Al Muddaththir)was revealed." (74.1)
Bukhari: Volume 6, Book 60, Number 439: Narrated Ibn Abbas: (regarding the Verse):-- 'Cruelafter all that, base-born (of illegitimate birth).' (68.13) It was revealed in connection with a manfrom Quaraish who had a notable sign (Zanamah) similar to the notable sign which usually-hung onthe neck of a sheep (to recognize it).
Bukhari: Volume 6, Book 60, Number 329: Narrated Abu Huraira: The Prophet said, "He who saysthat I am better than Jonah bin Matta, tells a lie.'
Bukhari: Volume 6, Book 60, Number 328: Narrated Abdullah: Allah's Apostle said, "Nobody has theright to be better than (Jonah) bin Matta."
Bukhari: Volume 6, Book 60, Number 326: Narrated Abu Dharr: Once I was with the Prophet in themosque at the time of sunset. The Prophet said, "O Abu Dharr! Do you know where the sun sets?" Ireplied, "Allah and His Apostle know best." He said, "It goes and prostrates underneath (Allah's)Throne; and that is Allah's Statement:-- 'And the sun runs on its fixed course for a term (decreed).And that is the decree of All-Mighty, the All-Knowing....' (36.38)
Bukhari: Volume 6, Book 60, Number 307: Narrated Zaid bin Thabit: When we collected thefragramentary manuscripts of the Qur'an into copies, I missed one of the Verses of Surat al-Ahzabwhich I used to hear Allah's Apostle reading. Finally I did not find it with anybody except KhuzaimaAl-Ansari, whose witness was considered by Allah's Apostle equal to the witness of two men. (Andthat Verse was:) 'Among the believers are men who have been true to their covenant with Allah.'
Bukhari: Volume 9, Book 89, Number 257: Narrated Ibn 'Abbas: The Prophet said, "If somebodysees his Muslim ruler doing something he disapproves of, he should be patient, for whoever becomesseparate from the Muslim group even for a span and then dies, he will die as those who died in thePre-lslamic period of ignorance (as rebellious sinners).
Bukhari: Volume 9, Book 89, Number 271: Narrated Abu Musa: A man embraced Islam and thenreverted back to Judaism. Mu'adh bin Jabal came and saw the man with Abu Musa. Mu'adh asked,"What is wrong with this (man)?" Abu Musa replied, "He embraced Islam and then reverted back toJudaism." Mu'adh said, "I will not sit down unless you kill him (as it is) the verdict of Allah and HisApostle
Bukhari: Volume 9, Book 89, Number 281: Narrated Um Salama: Allah's Apostle said, "I am only ahuman being, and you people (opponents) come to me with your cases; and it may be that one of
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you can present his case eloquently in a more convincing way than the other, and I give my verdictaccording to what I hear. So if ever I judge (by error) and give the right of a brother to his other(brother) then he (the latter) should not take it, for I am giving him only a piece of Fire." (SeeHadith No. 638, Vol. 3).
Bukhari: Volume 9, Book 84, Number 57: Narrated 'Ikrima: Some Zanadiqa (atheists) were broughtto 'Ali and he burnt them. The news of this event, reached Ibn 'Abbas who said, "If I had been in hisplace, I would not have burnt them, as Allah's Apostle forbade it, saying, 'Do not punish anybodywith Allah's punishment (fire).' I would have killed them according to the statement of Allah'sApostle, 'Whoever changed his Islamic religion, then kill him.'"
Bukhari: Volume 8, Book 81, Number 766: Narrated' Uqba bin Al-Harith: An-Nu'man or the son ofAn-Nu'man was brought to the Prophet in a state of intoxication. The Prophet felt it hard (wasangry) and ordered all those who were present in the house, to beat him. And they beat him, usingpalm-leaf stalks and shoes, and I was among those who beat him.
Bukhari: Volume 8, Book 81, Number 769: Narrated 'Ali bin Abi Talib: I would not feel sorry for onewho dies because of receiving a legal punishment, except the drunk, for if he should die (whenbeing punished), I would give blood money to his family because no fixed punishment has beenordered by Allah's Apostle for the drunk.
Bukhari: Volume 6, Book 60, Number 253: Narrated Abu Huraira: Allah's Apostle said, "On the Dayof Resurrection, a huge fat man will come who will not weigh, the weight of the wing of a mosquitoin Allah's Sight." and then the Prophet added, 'We shall not give them any weight on the Day ofResurrection ' (18.105)
Bukhari: Volume 4, Book 55, Number 547: Narrated Abu Huraira: The Prophet said, "But for theIsraelis, meat would not decay and but for Eve, wives would never betray their husbands."
Bukhari: Volume 4, Book 55, Number 552: Narrated Abdullah: Allah's Apostle said, "Whenever aperson is murdered unjustly, there is a share from the burden of the crime on the first son of Adamfor he was the first to start the tradition of murdering."
Bukhari: Book 14, Number 2526: Narrated Anas ibn Malik: The Prophet (peace_be_upon_him) said:Three things are the roots of faith: to refrain from (killing) a person who utters, "There is no godbut Allah" and not to declare him unbeliever whatever sin he commits, and not to excommunicatehim from Islam for his any action; and jihad will be performed continuously since the day Allah sentme as a prophet until the day the last member of my community will fight with the Dajjal(Antichrist). The tyranny of any tyrant and the justice of any just (ruler) will not invalidate it. Onemust have faith in Divine decree.
Abu Dawud: Book 38, Number 4396: Narrated Jabir ibn Abdullah: A thief was brought to theProphet (peace_be_upon_him). He said: Kill him. The people said: He has committed theft, Apostleof Allah! Then he said: Cut off his hand. So his (right) hand was cut off. He was brought a secondtime and he said: Kill him. The people said: He has committed theft, Apostle of Allah! Then he said:Cut off his foot. So his (left) foot was cut off. He was brought a third time and he said: Kill him. Thepeople said: He has committed theft, Apostle of Allah! So he said: Cut off his hand. (So his (left)hand was cut off.) He was brought a fourth time and he said: Kill him. The people said: He hascommitted theft, Apostle of Allah! So he said: Cut off his foot. So his (right) foot was cut off. He wasbrought a fifth time and he said: Kill him. So we took him away and killed him. We then draggedhim and cast him into a well and threw stones over him.
Bukhari: Volume 9, Book 83, Number 17: Narrated 'Abdullah: Allah's Apostle said, "The blood of aMuslim who confesses that none has the right to be worshipped but Allah and that I am His Apostle,cannot be shed except in three cases: In Qisas for murder, a married person who commits illegalsexual intercourse and the one who reverts from Islam (apostate) and leaves the Muslims."
Bukhari: Volume 9, Book 83, Number 26: Narrated Abu Huraira: That he heard Allah's Apostlesaying, "We (Muslims) are the last (to come) but (will be) the foremost (on the Day ofResurrection)." And added, "If someone is peeping (looking secretly) into your house without yourpermission, and you throw a stone at him and destroy his eyes, there will be no blame on you."
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Bukhari: Volume 9, Book 83, Number 27: Narrated Yahya: Humaid said, "A man peeped into thehouse of the Prophet and the Prophet aimed an arrow head at him to hit him." I asked, "Who toldyou that?" He said, "Anas bin Malik" (See Hadith No. 258 and 259, Vol. 8)
Bukhari: Volume 9, Book 83, Number 38a: Narrated Anas: A man peeped into one of the dwellingplaces of the Prophet. The Prophet got up and aimed a sharp-edged arrow head (or wooden stick) athim to poke him stealthily.
Bukhari: Volume 9, Book 83, Number 51: Narrated Abu Said: The Prophet said, "Do not prefer someprophets to others."
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